Personalities, - Hazrat Sheikh Jaffar Abubakar Shibli

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HIS POSITION IN THE SILSILA:Waaqif-e-Rumooz-e-Khafi wa Jali, Hadrat Shaykh Jaafar Abu Bakr Shibli Radi Allahu Ta'ala Anho is the twelveth Imam and Shaykh of the Silsila Aaliyah Qadiriyah Barakatiyah Razawiyah Nooriyah.
BIRTH:He was born in Samarrah in the year 247 Hijri[Masaalik as-Saalikeen, Vol. 1, Page 316]
NAME:His name was Jaafar, and he was also known as Abu Bakr. The name Jaafar bin Yunus is engraved on his blessed Shrine. His title was Mujaddid. He was known as shibli, because he came from a place called Shibla or Shabeela.[Masaalik as-Saalikeen]
EDUCATION:He says as follows about himself, “I studied and attained the knowledge of Fiqh and Hadith for thirty years. The sea of knowledge flowed in my heart. I presented my self before many of those who were known as people of great knowledge and learning. I asked them to bless me with the knowledge concerning the journey towards Allah, and yet not one of them knew anything about what I asked. They all said, ‘that the sign of something will be found in something, but there is no sign of Ghaib’ I heard their words and was amazed. I said, you are all in the dark and Alhumdulillah, I am the light. I then thanked Almighty Allah, and then gave my wilaayat to a thief, until he did with me as he did.”
HIS SHAYKH-E-TARIQAT:He is the mureed and Khalifa of Sayyid al-Taaifa Hadrat Junaid al-Baghdadi Radi Allahu Ta'ala Anho.
HIS EXCELLENCE:He was the Muqallid of Hadrat Imam Maalik Radi Allahu Ta'ala Anho and he knew the entire Muwatta of Imam Maalik Radi Allahu Ta'ala Anho by heart. He spent most of his time in the Ibaadat of Almighty Allah. He visited all the great Masha’ikh of his era, and spent time with all of them. He gained a very exalted position in spiritualism. His spiritual position had become so great, that the ordinary mind could not understand him. It is stated that for a very long time, he lived under a tree. He would walk around the tree, making the zikr of “Hoo – Hoo” People who saw him, asked him concerning his condition. He said, “There is a dove on this tree which is saying “Koo – Koo” I am thus following its pattern and making the Zikr of Hoo Hoo. Those who saw this noticed that the dove would not remain silent until he stopped his zikr. For as long as he was in Zikr, the dove also went on cooing.[Shahrat al-Kaamileen, Page 206]
HIS POSITION IN THE COURT OF THE BELOVED PROPHET:Hadrat Abu Bakr bin Mujahid Radi Allahu Ta'ala Anho was a very great saint and a great Imam of Hadith and Fiqh. Many Ulama and Masha’ikh sat in his gatherings to listen to the knowledge he imparted. Once Hadrat Abu Bakr Shibli Radi Allahu Ta'ala Anho went to one of his gatherings. On seeing Hadrat Abu Bakr Shibli Radi Allahu Ta'ala Anho, he immediately stood up in respect. He embraced him with great love, and then kissed his forehead. A man from those present at the gathering (who did not know Hadrat Abu Bakr Shibli) stood up and said, “Sayyidi! This man is a insane (One who does not seem to be in the right state of mind), why do you treat him with such respect?” Hadrat Abu Bakr ibn Mujahid Radi Allahu Ta'ala Anho said, “O People! I have done with him as I saw the Prophet Peace and Blessings of Allah be Upon Him do with him.” He then narrated a dream by saying, “I dreamt that it was the most exalted gathering of the Prophet Peace and Blessings of Allah be Upon Him. Then, when Hadrat Abu Bakr Shibli Radi Allahu Ta'ala Anho entered the gathering, the Prophet Peace and Blessings of Allah be Upon Him stood up, and kissed his forehead. I said, Ya Rasoolallah Peace and Blessings of Allah be Upon Him, Why such a great amount of love and affection for Shibli? And the Prophet Peace and Blessings of Allah be Upon Him said, ‘After Namaaz, he reads from Laqa Jaa Akum Rasoolun until Azeem, and he then says SallAllahu Alaika Ya Rasoolallah three times.’”[Raah-e-Aqidat, Page 19/20]
Once, Hadrat Imam Abu Bakr Shibli Radi Allahu Ta'ala Anho was accused of being insane (as none knew the reality of his spiritual condition). He was admitted to a mental facility for treatment. Some of his disciples and well wishers heard of this and came to meet with him. He asked who they were and they said that they were amongst those who had great love for him. He then launched stones at them, which caused them to run away from him. He said, “If you are from amongst those who love me, then why do you run away from me when I launch stones at you? Those who truly love somebody will not run away from his pain.”
HIS SHAYKH'S LOVE FOR HIM:Once a few disciples of Hadrat Junaid al-Baghdadi Radi Allahu Ta'ala Anho were seated together praising Hadrat Abu Bakr Shibli. They said, “There is none that is more respected and honest amongst us than Abu Bakr Shibli Radi Allahu Ta'ala Anho” As they were having their discussion, Hadrat Junaid al-Baghdadi Radi Allahu Ta'ala Anho entered and said, “What are you discussing about Abu Bakr Shibli? All that you have said is improper. He is not as good as you all say. Now remove him from the room.” After Hadrat Abu Bakr Shibli Radi Allahu Ta'ala Anho left the room, Hadrat Junaid-e-Baghdadi Radi Allahu Ta'ala Anho addressed his disciples and said, “I have a hundred times more respect and love for Shibli, compared to that which you were discussing. When you were praising him in his presence, it was like you were striking him with a sword. It was[Masaalik as-Saalikeen, Vol. 1, Page 323]
for this reason, that I had no option but to say what I said, so that it may be a shield against that which you were saying, if not he would have been devastated (for he could not accept being praised, due to his humility).”[Kashf al-Mahjoob, Page 193]
HIS KARAAMATS:Once Hadrat Abu Bakr Shibli Radi Allahu Ta'ala Anho had taken very ill. Ali bin Esa informed the Khalifa of this, and the Khalifa sent a Christian doctor to treat Hadrat Abu Bakr Shibli Radi Allahu Ta'ala Anho. This doctor was the royal specialist physician. He treated Hadrat Abu Bakr Shibli Radi Allahu Ta'ala Anho, but he could not help in making him feel better. The doctor once said to Hadrat, “If I felt that your cure was in a piece of my flesh, then I would not even mind cutting of a piece of flesh.” Hadrat Abu Bakr Shibli Radi Allahu Ta'ala Anho said, “My medicine is in something else.” The Doctor said, “In what is it?” Hadrat said, “In this, that you leave kufr and accept Islam.” The doctor immediately read the kalima and accepted Islam. When the Khalifa heard of what had happened, he began to weep. He said, “I thought that I had sent a doctor towards one who was ill. Little did I realize that I had sent one who was ill towards a doctor.”
Hadrat Ambaazi states that once he wore a beautiful shawl and went to visit Hadrat Abu Bakr Shibli Radi Allahu Ta'ala Anho. When he reached there, he saw that Hadrat was wearing a very beautiful hat. On seeing the hat, he thought that the hat would be very well suited for him. He wished that the Shaykh would present the hat to him. He was still thinking of this, when Hadrat asked for his shawl. The Shaykh then took both the chaadar and the hat, and threw them into a fire. He said, “With the exception of the Deedar of Almighty Allah, a person should not have any other desire in his heart.”[Tazkirat al-Awliyah]
GEMS OF WISDOM:
*.If you come to me on a Friday after one week, and you find that you thought of other than Allah during the week, then you should know that you have the desire of the world in your heart. What can the one who desires the world gather for the hereafter? Thus, for as long as you are in the world, prepare for the hereafter.
*.It has never been such, that I remained hungry for Allah, and Allah had not entered the Noor of secrets into my heart.
*.A Sufi is one who is away from the people and close to Allah.
*.If a person claims to have love, yet he spends his time in other things, then, he does not desire his beloved, but he desires something else, in other words, he is making a mockery of his beloved.
*.Love means, that you should give up everything for the sake of the beloved.
*.Shariah is this, that you should follow it, Tariqah is this, that you should desire and Haqeeqah is this, that you should see.
WISAAL SHARIF:Various highly spiritual incidents occurred during the time of his wisaal. Many people asked him to read the Kalima and one person proclaimed the Shahaadat aloud, so as to remind him. On hearing this, he said, “The dead have come to remind the living.” He passed away on the 27th of Dhul-Hijjah, 334 Hijri on the eve of a Friday, at the age of 88 years.
HIS KHULAFA:The names of only two of the Khulafa of Hadrat Abu Bakr Shibli could be found.
1. Hadrat Khwaja Abdul Waahid Abul Fadhl Tameemi
2. Hadrat Abu al-Hasan Neemalam.
AFTER HIS WISAAL:After his wisaal, a pious man saw him in his dream, and asked, “Sayyidi! What transpired with the Angels of the grave?” He said, “When the angels came to me, and asked about my Lord, I said, ‘It is He, who created Adam Alaihis Salam and commanded the Angels to prostrate before him. All of them prostrated but Iblees, who turned his face away from the command of Allah and showed pride. At that time, I was in the spine of Hadrat Adam Radi Allahu Ta'ala Anho.” The Angels said, “He has answered on behalf of all the children of Adam Alaihis Salam.”[Shajrat al-Kaamileen, Page 203]
MAZAR SHARIF:His Mazaar Shareef is in Saamarrah, which is in Baghdad Shareef (Iraq).

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Personalities, - Sheikh Shahabudin Umar Soharwardi

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Abu Hafs Umar Bin Muhammad Suhrawardi
The Founder of the famous Sufi Order, "Suhrawardi" is Shaykh al-Shayyukh Shahab al-Din Abu Hafs 'Umer Bin Muhammad al-Bakari Al-Suhrawardi, al-Shafi'i, Mohadith Baghdadi. He was born in "Suhraward" A town at that time situated near Zanjan in Iran, Unfortunately today it is impossible to even identify the site of this ancient town for certain. His date of birth is most probably at the end of "Rajab"(7th Islamic month) or the beginning of "Sha'ban" (8th month) in 539/1145.
His lineage starts from Hadrat Abu Bakr Siddique (the first caliph of Islam). According to "Munaqib-e-Ghawthia" his parents did not have a child. Disappointed enough one day his mother took an opportunity and reached the holy "khanaqah" (Sufi centre) of Shaykh Abd al-Qadir al-Gilani al-Hasani popularly known as Ghawth al-Azam (the founder of "Qadri" Sufi order D.561/1167), and requested him to pray to God for her to bear a child. At this the Shaykh made a prediction about a very special son for her. According to another assumption Shaykh also suggested the good name of the child as Shihab al-Din Umer.
Shihab al-Din Umer took his early education at home, Like his uncle Shaykh Dia al-Din Abu al-Najib Abd al-Qahir Bin Abdullah al-Bakari al-suhrawardi (D.563/1165), in his Child hood he traveled to Baghdad for studies. There he had an apportunity to study The Quran (The holy book of Islam), Hadith (sayings of Prophet), Fiqh (juridco-canonical system of Islam) and other on going subjects which were essential at that time, from famous, authentic, skillful and centrally figured teachers of that age, including his uncle. After the completion of his studies, he then came under his uncle's supervision for spiritual knowledge and the development of his inner-self. He also had Shaykh Abd al- Qadir al-Gilani as his spiritual benefactor, and he wore the khirqah-e-khilafat (khirqa:a dervish's patched garment, symbol of his vows of obidience to the rule of his order, khilafa: vicarship) in Qadria, from shaykh Abd'al-Qadir al-Jilani in 560/1162. On the other hand According to "Qala 'd al-Jawahir" "He is one who has been approached by the Great Shaykh Jilani himself who said 'O, Omar! you will be well renowned in the later saints of Iraq.'
Apart from these two great sufis he also benefacted from many other "Musha'ikhs" (Sufis) of that certain age. For many days he spent his time with "Abdals" (a categary of saints) in the island of 'Abbadan' (Persian Gulf). He also had the opportunity to acompany" Khidr". (a Prophet or saint immortalized by the fountain of life). He performed the "Hajj" (pilgrimage) on a number of occasions. And in 628/1231 he performed his last "Hajj", while in Mecca (the holy place of Muslims, situated in Saudi Arabia, where they perform Hajj) he met the great Egyptian poet and Sufi " Shaykh Abu Hafs Umar bin ali known as Ibn al-Farid.D.632/1235. On that occasion the two sons of Ibn al-Farid "Shaykh Kamal al-Din Muhammad & Shaykh Abd al-Rehman", with the permission of their father, took "Bay'a" (oath of allegiance) and wore "Khirqa" (patched frock, sign of a dervish) from Shaykh al-Shayyukh.
After the sad demise of his uncle in 563/1165, he became his successor in his uncle's "khanaqah"(Sufi center). He established three more "Ribats"(religous hostel) (1) Ribat-e-Nasri, (2) Ribat-e-Bistami, (3) Ribat-e-Mamoonia, for the students.
His Bounty spread all over the world, due to his wide spread popularity, people across the globe came to benefit from his kind-self. A good story is told of the practical wisdom which lay underneath his spirituality light, a Sufi wrote to him, "I gave up working, I find my self inclined to a life of idleness, where as if I work I am overcome with pride: which had I better do? "He replied briefly and to the point " work and ask God's forgiveness for your pride". He spent most of his life in Baghdad were he enjoyed the favour of then caliph al-nasir: He was appointed "Shayakh al-Shayyukh" (master of masters) by the caliph. There he received visitors & letters from all parts of the Muslim world.
On many occasions he became the ambassador of peace between Muslim emperors. He was respected evenly throughout the Muslim world by each and everyone. Ibn-e-Khalikan [608-681H.D.] (The Historian of the time of Shaykh Suharawardi) wrote "In his last age no body was able to compete with him". Every day millions presented "Nazranas" (a gift by the wealthy people to their spiritual master) which was distributed among the poor and needy in the evening. He led an absolutely simple life, although millions came into his hand. Even when he died, there were no sufficient funds for his funeral.
He had love and affection for Sufis of other "Tariqahs" (Sufi orders) and was well respected by those Sufis as well, like Hadrat Mu'in al-Din Hasan Sijzi Chishti [D.633/1235] (the founder of Chishti Sufi order in the subcontinent), Shaykh Abu al-Janab Najm al-Din Ahmed Bin Omar al-Kubra entitled as Shaykh-e-Wali Trash (D.618/1221)[the founder of kubraviyyah, Firdawsiyyah Sufi order], Shaykh Baha al-Din Walad [D.628/1231.(Father of famous Persian Sufi poet Jalal al-Din Muhammad Rumi) and many others. Hadrat Farid al-Din Masood Gunj-e-kkar[D.664/1265] (famous Chishti Sufi of the subcontinent). traveled to Baghdad for Shaykh al-Suhrawardi and lived many days in his khanaqah, and gained sacred fortunes through his personality.
Imam Yafi'i (D.678/1367) has written in his book that Ibn 'Arabi (D.638/1240) accidentally met with Shaykh al-Suharwardi, they had eye contact with each other and separated with out uttering a single word. Later somebody enquired about Skaykh Suhrawardi from Ibn 'Arabi, answering he said "he (Shaykh Surawardi) is a person who, from top to toe is filled with SUNNA (traditions, customs) of the Holy Prophet". And, when Shaykh Suhrawardi was asked about his opinion of Ibn 'Arabi, he replied, " He is an ocean of realities". In "Risala Iqbaia" it is stated that people asked Shaykh Sa'd al-Din Hamuya (D.650/1252), how he describes Ibn 'Arabi in his words, at this his answer was that " He can be compared with a stormy ocean with who's area is infinite". Then again was asked about Shaykh Suhrawardi, he replied, "The noor (light) of Prophets Following on his forehead is in such a manner which is quite a different thing".
Due to his motivation many great mystics merged on the scene. Sufi's from all over the world flocked to his Khanaqah to obtain initiation from him. He sent his vicegerents to all parts of the world.In "Akhbar al-Akhiyar-Fi-Asrar al-Ibrar" it happened to be Shaykh Suhrawardi's statement that 'In the subcontinent I have many vicegerents'. According to my latest research he sent approximately 20 vicegerents in the subcontinent. Some of his renowned vicegerents in the Subcontinent are "Sheykh al-Islam Sayyid Nur al-Din Mubarak bin Abd 'Allah bin Sharf al-Hussaini al-Ghaznavi, entitled as Mir-e-Dehli (D.632/1234) who was shaykh al-Islam of Dehli in the period of Sultan al-Tutmish (D.633/1236), Shaykh al-Islam Baha al-Din Abu Mohammad Zakaria Multani (D.661/1262), Shaykh Qadi Hamid al-Din Muhammad Bin Atta Al-Faruqi Nagauri (D.643/1274), Shaykh Jalal al-Din Muhammad Tabrazi (D.642/1244), Shaykh Nuh Bhakari sindhi, Shaykh sayyid Ahmad known as Sultan Sakhi Sarwar (D.577/1181), Shaykh Dia al-D in Rumi(D.721/1323), shaykh Majd al-Din Muhammad Haji Jajermi (D.623/1226), Shams al-Aarfeen Shah Turkaman Bia'bani Dehlvi, Shaykh sayyid Qadi Shihab al-Din bin Muhammad al-Hussaini known as "Jagjote"(nur.e.alam, light of world, D.666/1267-68, he is the maternal grand father of shaykh Sharf al-Din Ahmed bin yahya Munyari.D.872/1380 ), Shaykh sayyid mo'iz al-Din sandailvi "Abdal", Shaykh Mir sayyid Ila al-Din jawarri, Shaykh Sharaf al-Din Iraqi, Shaykh Muhammad Ibrahim Ansari, Shaykh Ahmad Bin Zain Multani, Shaykh Sulaman Bin Abd 'allah Al-abasi Al-Hashmi etc. He also sent his vicegerents in other parts of the world. Few of his vicegerents are: The famous persian poet Shaykh Muslihuddin Sa'di of Shiraz (D.691/1292) (sheraz-Iran), Shaykh Najib al-Din Ali Bin Buzghush Sherazi (D.678/1279) (sheraz-Iran)
Shaykh Shams al-Din Safi Sherazi (sheraz-Iran), Shaykh sayyid Muhammad Shujah Mashadi (Mashhad-Iran), Shaykh shah Sharf al-Din Mehmood Bin Husain Tustri (shoukara-Iran). Shaykh Muhammad Yemni (yeman), Shaykh Ahmed of Damascus(Damascus-Syria), Shaykh Najam al-Din al-taflissi(baghdad-Iraq), Shaykh sayyid Muhammad Baghdadi (Baghdad-Iraq), Shaykh Rasheed al-Din Abu abd Allah Muhammad bin Abu al-Qasim Al-Maqri al-Sufi al-Baghdadi (baghdad-Iraq), Shaykh Ahmed al-Faruqi al-Kabuli (Kabul, Afghanistan), Shaykh Izz 'al-Din Abu al-Abass Ahmed Faruqi etc. According to some books, famous Persian Poet Shams al-Din Muhammad Hafiz of Sheraz(D.791-92/1389) (if this date of death is correct then it is not possible) and Shaykh Ahmed Al-alvi Al-Yassvi (D.562/1166)(founder of Yasviyya Sufi order) are also the vicegerents of Shaykh Suhrawardi. Till now through latest research only the names of his three sons have been discovered. One of them is Shaykh Zain al-Din, second is shaykh Imad al-Din Mohammad (D.655/1257), he became his successor after him, he was his companion in his last pilgrimage in 628/1231 and third is Shaykh jamal al-Din.
He wrote several books on different topics in his life. The famous German Orientalist Brockelmann in his book "Geschichte der arabischen literature" tells us about the 21 books written by the Shaykh. One of them is "Awa'rif al-Ma'arif" (Bounties of divine knowledge) which for centuries has been very popular amongst the Sufi's. And taught it to their disciples. It was written in Mecca, Shaykh narrates that whenever he faced any difficulty in writing, he turned towards Allah, had "Tawaf" (circumambulation around the Ka'ba) of the "Bait Ullah". The book is written in Arabic, and in every period it was translated in different languages. Famous Suharawardi Sufi Shaykh Sayyid Jalal al-Din Hussain bin Ahmad Kabir known as Makhdum-i-Jahaniyan Jahan gusht (D.785/1384) spoke many times about this book "if somebody does not have a "Murshid" (Spiritual Master) and if he reads this book "Awa'rif al-Ma'arif" carefully and abides by it, he will become a perfect Sufi."
According to some books, in his last age he became blind and he passed away in 1st Muharam 632/1234 in Baghdad.The Imam of his Janaza prayer was Hadrat ohd al-Din Hamid bin abu al-Fakher kimani(D.635/1238), and he gave him last Ghussal (bath), clothed him "Ka'fan (shroud)" also according to some books Hadrat kirmani also benificted from Hadrat suhrawardi and vicegerent of Hadrat suhrawardi in suhrawardi sufi order.
He is burried in the grave yard of "Vardia". His shrine is situated near Bab-e-Wustani. This tomb is one of the oldest in Vardia and is surrounded by graves. In 1273/1856 Ismael Pasha, Governer of Shehroze modernized the tomb and decorated it. In 1320/1902 some parts of the tomb which were damaged were renovated. On his grave there stands a tomb build by the "Salguuk" style of construction.
Note: It is to be noted that there are two different personalities by the names of Shahab al-Din Suhrawardi. One of them is he who is described above and is the founder of the "Surawardi Sufi Taraqah" and the other one named Shaykh Shihab al-Din Abu 'al-Futuh Ahmad (Or Yahya) Ibn Habaish (or Ya'ish) Ibn Amirak called al-Maqtul (D, 578/1191). Also called Shaykh Al-Ishraq. He was one of the greatest master and presenter of the philosophy of "Illumination". According to Some books he (Shaykh Suhrawardi Maqtul) was the nephew of the great Shaykh Shihab al-Din Suhrawardi, but it is doubted that this is correct.
Golden Lineage
Hadrat Syyidna Imam al-Anbia MUHAMMAD Ibn Abd Allah
Hadrat Syyidna Imam al-A'ima, Ali al-Murtada
Hadrat Syyidna Imam Hussain bin Ali al-Murtada
Hadrat Syyidna Imam Zayn al-Abidin Ali bin Imam Hussain
Hadrat Syyidna Imam Mohammad al-Baqir
Hadrat Syyidna Imam Ja'far al-Sadiq
Hadrat Syyidna Imam Musa al-Kazim
Hadrat Syyidna Imam Ali al-Rida
Hadrat Syyidna Abu al-Mehfooz Asad al-Din Ma'ruf al-Karkhi
Hadrat Syyidna Abu al-Hasan Sari bin Mughalas al-Saqti
Hadrat Syyid al-Taifa Abu al-Qasim Junaid bin Mohammad al-Khurraz al-Baghdadi
Hadrat Syyidna Abu Bakr Jahfar bin Yunas al-Shibbli
Hadrat Syyidna Rahim al-Din Ayad
Hadrat Syyidna Abd al-Aziz bin Harith bin Asad al-Yemani al-Tamimi
Hadrat Syyidna Abu al-Farah Mohammad Yusaf bin
Abd Allah bin Yunas al-Tartusi
Hadrat Syyidna Abu al-Hasan Ali bin Ahmad
Hadrat Syyidna Abu Sa'id Mubarak bin Ali al-Mukharrimih
Hadrat Syyidna Muhyi al-Din Shaykh Abd al-Qadir bin Mosa al-Gilani al-Hasani
Hadrat Syyidna Shaykh al-Shayyukh Shahab al-Din Abu Hafs Umar bin Mohammad al-Bakri al-Suhrawardi
[Sallallaho Alaihi wa Aalihi wa Sallam / Radi ALLAHu Ta'ala Anho]

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Women Site, - Hijaab - Did Hijaab Originate withIslam?- visit-http://aydnajimudeen.blogspot.com/

Some people claim thatHijaab)Islamic covering( was introduced after
the advent of Islam and that it did not exist in Arabia or outside of
it before the call of Prophet Muhammad,sallallaahu 'alayhi wa sallam.
Anyone who reads the Old Testament and the New Testament easily
recognizes that theHijaabwas known among the Hebrews since the time of
Ibraaheem )Abraham(, may Allaah exalt his mention, throughout the eras
of their Prophets, until after the advent of Christianity. There is
repeated reference to theHijaabin many books of the Old and New
Testaments.
·The Book of Genesis, ]24:64, 65[ says:"Rebekah also looked up and saw
Isaac. She got down from her camel and asked the servant, "Who is that
man in the field coming to meet us?" "He is my master," the servant
answered. So she took her veil and covered herself."
·The fifth song of the Songs of Solomon, a woman says:"Tell me, you
whom I love, where you graze your flock and where you rest your sheep
at midday.Why should I be like a veiled woman beside the flocks of
your friends?"
·The Book of Isaiah ]3:16-24[ says:
16 The LORD says, "The women of Zion are haughty, walking along with
outstretched necks, flirting with their eyes, tripping along with
mincing steps, with ornaments jingling on their ankles.
17 Therefore the Lord will bring sores on the heads of the women of
Zion; the Lord will make their scalps bald."
18 In that day the Lord will snatch away their finery: the bangles and
headbands and crescent necklaces,
19 The earrings, the bracelets and veils,
20 The head dresses and ankle chains and sashes, the perfume bottles and charms,
21 The signet rings and nose rings,
22 The fine robes and the capes and cloaks, the purses
23 And mirrors, and the linen garments and tiaras and shawls.
24 Instead of fragrance there will be a stench; instead of a sash, a
rope; instead of well dressed hair, baldness; instead of fine
clothing, sackcloth: instead of beauty, branding.
25 Your men will fall by the sword, your warriors in battle.
·The Book of Genesis says: "Then said Judah to Tamar his daughter in
law, Remain a widow at thy father's house, till Shelah my son be
grown: for he said, Lest peradventure he die also, as his brethren
did. And Tamar went and dwelt in her father's houseand she put her
widow's garments off from her, and covered her with a veil, and
wrapped herself…"
·In the First Epistle to the Corinthians, Paul the Apostle says that
the veil honors women. Christian women used to veil their faces when
meeting strangers and take it off when they were in their homes
wearing mourning clothes.
Therefore, religious scriptures of the Jews and Christians )which
preceded the noble Quran( mention the veil and headdresses.
The Romans used to enact laws that forbade women two hundred years
before Jesus, may Allaah exalt his mention, not to appear with their
adornment on roads.Lex Oppiawas a law that forbade women to exaggerate
in adornment even inside their houses.
Concerning the pre-Islamic era, the reports of Arab women adhering
toHijaabare just as numerous as reports of women unveiling. In fact,
the violation of women's concealment was the reason behind the second
day of the first war ofFijaar. Some young men from Quraysh and Banu
Kinaanah saw a beautiful woman from Banu 'Aamir in the 'Ukaath Market.
They asked her to unveil her face, but she refused. Therefore, one of
them humiliated her and she sought help from her people. Pre-Islamic
poetry frequently refers to theHijaabof Arab women.

Women Site, - Hijaab - Hijaab . . . modesty, liberation, protection

In the ongoing battle between truth and falsehood, theHijaabhas taken
center stage. It has always been a sensitive issue, but it has
received a great deal of attention due to legislation and proposed
legislation in several European countries )e.g., France, Germany( that
ban its use in government institutions. For women who wear Hijaab out
of religious conviction, the truth is obvious and indisputable. For
others with limited knowledge or understanding of Hijaab, it can be
confusing.
Historical background
As a preliminary, it is important to understand several points related
to Hijaab and modesty. The first point is that modesty had been the
norm in history, up until the later part of the past century. If one
were to peruse historical books of various times and ages, one would
find modest covering of women to one degree or another. The other
point is that modesty is a component in several world religions,
particularly Judaism, Christianity, and Islam. Many people are
surprised to realize that modesty and Hijaab were not introduced by
Islam. This injunction existed in the laws of religions revealed
before Islam, and remnants can still be found in the altered books of
those faiths. With the final message given to Prophet
Muhammad,sallallaahu alayhi wa sallam, the order for Hijaab was
confirmed and finalized.
This is the reality since all of those revelations came from the same
Source, Allaah. Mary, mother of Jesus, may Allaah exalt their mention,
is rarely depicted without a traditional headcovering and one would
assume her to be Muslim )which, of course, she was(. One can still
find both Jewish and Christian women today who cover in much the same
way as Muslim women. It is one of the common bonds that are shared by
these three major faiths.
Functions of Hijaab
To truly understand the marvelous nature of Hijaab, it is essential to
review its functions. Of course, a Muslim does not need justification
for Allaah's commandments and willingly submits without question, but
Hijaab is an aspect of the religion that has a rationale that fits
perfectly with the logic of humans.
More than a religious symbol
The definition of a symbol is "a sign; something that stands for or
suggests something else by reason of relationship, association,
convention, or accidental resemblance; a visible sign of something
invisible." Of course, Hijaab is a symbol since it represents a
woman's submission to her Creator and her connection with the religion
of Islam. Allaah Almighty mentions this in the Quran when referring to
Hijaab ––"That is more suitable that they will be known..."This means
that a woman will be known to be a Muslim. But, while Hijaab is a
symbol, it is in reality much, much more than that. The following
purposes and functions of Hijaab will clarify this point.
Command and test from Allaah
Although often overlooked, it cannot be forgotten that Hijaab is a
test for the Muslim woman. Will she submit to her Lord or Creator, or
will she follow her own desires? It is clear from Quran and Hadeeths
that Hijaab is a religious obligation. There is no scholarly
difference on this point and the Muslim Ummah has applied it for 14
centuries )and beyond(. When a Muslim woman wears Hijaab she is
obeying and submitting to Allaah. To tell her to take it off would be
the same as telling her not to pray her obligatory prayers. When she
chooses not to wear Hijaab, she is disobeying her Lord and brings upon
herself the possibility of punishment for her transgression. This
matter cannot be taken lightly since it is included amongst the major
sins in Islam. Unfortunately, one will find Muslim women who argue
that Hijaab is not obligatory and that the text of the Quran on the
matter is not clear. This is an even graver error since one is denying
the verses of the Quran and distorting them to fit personal whims.
The following verses of the Holy Quran refer to the obligatory nature of Hijaab:
}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 and to wrap ]a portion of[ their
headcovers over their chests and not expose their adornment except to
their husbands, their fathers, their
}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 and not be
abused. And ever is Allaah Forgiving and Merciful.{]Quran 33:59[
Preservation of modesty
As mentioned previously, one of the main purposes of Hijaab is to hide
or conceal the beauty of a woman and to preserve her modesty. Modesty
can be defined as reserve or propriety in dress, conduct, and speech
as well as freedom from conceit and vanity.
Related concepts would be simplicity, moderation, and chastity. These
are considered as noble virtues that are encouraged by religious and
value systems around the world. Each person has a certain degree of
comfort in relation to dress, and a Muslim woman's more extensive
covering should be no less validated. Asking a Muslim woman to remove
her head- scarf would be similar to asking a non-Muslim woman to
remove her blouse. The Muslim woman would feel just as violated. Her
strong sense of modesty would cause her to feel ashamed to leave the
home without her complete covering. An interesting question to ask is
"Why is a nun respected for her modest dress, but a Muslim woman with
Hijaab is viewed as oppressed?"
Elevation of status
A woman who covers herself informs those around her that she is more
than her body and looks. She has a mind, she has a heart, she has a
personality, she has faith. It is through this process that her status
is elevated. She has dignity, honor, and decency, and she expects to
be treated as such. She refuses to be used as a toy merely for her
beauty and the pleasures of men. Women have much more to offer than
physical attractiveness, and the Hijaab in Islam guarantees that she
is seen for more than that. Contrary to popular opinion, the status of
women is Islam is elevated beyond that found in any other social
system. Spiritually, she has the same obligations and rewards as men;
socially, she is valued and honored as a mother, sister, daughter,
wife, and contributor to society; economically, she has ownership,
independence and decision making ability unparalleled before Islam.
The Hijaab is one component in a comprehensive system that places
women on a pedestal of respect and high esteem.
Liberation
The Hijaab is not a symbol of female oppression or inequality. On the
contrary, it is an instrument of liberation. A woman who wears Hijaab
liberates herself from the vain and selfish desire to show off her
beauty and to compete with other women around her. This is an innate
desire that is exacerbated by wanton display and tamed by modesty and
covering. With the Hijaab, a woman does not have to live up to
society's expectations of what is desirable, and she no longer has to
use her beauty to obtain recognition or acceptance from those around
her.
As much as women are prone to the temptation of vanity, the nature of
man makes him more tempted by seeing this. Hijaab also liberates man
from his natural desire to gaze at and enjoy the attractiveness of
women. It assists in freeing him from the lower desires that can be
debasing. With Hijaab, the concern of both women and men is no longer
superficiality and this, in turn, frees them to address higher motives
and goals such as spirituality and inner beauty.
Security and protection
In the chapter of Al-Ahzaab mentioned above, Allaah Almighty Says what
means"That is more suitable that they will be known and not be
abused."Thus, one of the functions of Hijaab is to protect women from
abuse and harm. This particularly includes various forms of sexual
abuse and harassment, which are prevalent in societies in which few
women cover. Men often get mixed signals and believe that women want
their advances by the way they reveal their bodies. The Hijaab, on the
contrary, sends a signal to men that the wearer is a modest and chaste
woman who should not be annoyed.
People often argue that this sort of reasoning places blame on the
victim, the woman herself. It is important to understand that the
intention is not to take the responsibility away from the offender,
but rather to highlight the reciprocal nature of Hijaab. Men and women
must work together for the protection of themselves, each other, and
society. Along with women, men also have a degree of modesty,
including most importantly lowering of the gaze and protecting of the
private parts )see Quran verses above(. On account of the difference
between men and women in nature and physical makeup, a greater amount
of covering is required for women than for men. Both men and women,
however, are instructed first to lower their gaze in the presence of
the opposite gender before being told to cover. Again, this emphasizes
their mutual responsibility in this regard. But, it must be recognized
that uncovering of women does play some roll in increased incidence of
abuse and harassment in society.
Safeguarding of society
When a woman exposes herself she is likely to be doing it for selfish
motives )i.e., showing off her body, to gain attention(. A devout
woman covers herself for the benefit of herself and also for the
society Imagine, if you will, a society in which all of the women
covered... Now imagine a completely different picture in which all of
the women exposed themselves, wearing very little. What is different
about those two societies? In which society would there be less evils
and temptations?
"And tell the believing women to lower their gaze, and protect their
private parts. . . "The believing woman protects her private parts
from not being seen and from immoral actions )fornication(. This is
one of the most serious aspects of modesty and Hijaab due to its
implications. Fornication is a poison that destroys individuals,
families, and societies. One only needs to look at societies in which
fornication is prevalent to understand this point. Diseases )e. g.,
AIDS, sexually transmitted diseases( are spread rampantly, divorce
increases, people become pre occupied with lower desires. Fornication
is amongst the greater sins in Islam for these reasons. A woman who
covers safeguards herself and, in turn, the society from this evil.
Islam is a religion of prevention and, as such, prescriptions are in
place to preclude people from falling into the traps of Satan. Hijaab,
lowering the gaze, limited mixing of men and women are all
preventative tools against fornication. When humans adhere to these
prescriptions, life becomes wholesome and strong families are built
necessities for a healthy social order.
With all of these benefits one begins to wonder why a woman would
choose not to wear Hijaab?
Reasons for Hijaab ban )and the Islamic response(
Secularism
One of the main reasons for the Hijaab ban in a country such as France
is a concept known as secularism. Secularism is a system in which
government functions with little or no connections to religion or
religious institutions. Religion does not dictate political decisions
or thinking. As a philosophy, secularism is the belief that life can
best be lived with little or no reference to God or gods. In secular
societies, people do not assume religious beliefs to be widely shared
and over time religion becomes less important in their lives. The
obvious danger of this philosophy is that it encourages atheism and
agnosticism. There is an emphasis on rationalism and a denigration of
religions and religious teachings.
France is a pure secular states as noted in the first sentence of its
constitution )1905( "France is an indivisible and secular Republic…"
In relation to the Hijaab, the President of France, Jacques Chirac, is
quoted as stating, "What is at stake is supporting the principle of
secularism, which is one of the pillars of our Republic." Jean-Pierre
Raffarin, the Prime Minister of France, has stated, "Secularism in
France is a fundamental value, particularly in France's foremost
Republican sanctuary, her schools, where every young person is
learning about citizenship, universality, and where he or she must
benefit from the principles of equality and liberty, the neutrality of
public service." Seventy percent of French people support the Hijaab
ban. This is also one of the main reasons that Hijaab is banned in the
secular countries of Turkey and Tunisia.
Islam is a threat to these governments since it is quite the opposite
of secularism. Islam is not only a religion, but a deen, a way of
life. As a way of life, it is comprehensive, covering virtually every
aspect. A Muslim is not able to separate religion from the rest of
life for the deen is the life. A true practicing Muslim breathes,
walks, and lives Islam, even down to the smallest details. Upon rising
in the morning, she remembers Allaah. She immediately washes for pray
and completes the fajr prayer. She eats with his right hand during
meals. During social interactions she follows Islamic etiquette.
Hijaab is a part of this way of life and as such it cannot be altered
or removed. The religion of Islam pervades both private and public
life. These cannot be separated and one cannot say that she i1l be
religious in private life but not public life. An individual takes her
deen to public life when she wears Hijaab. She takes her religion to
public life when she refuses to shake hands with males. The religion
comes into play during social interactions, economic transactions, and
political decisions. A Muslim can never live a "secular" life.
Unfortunately, this is what nations are forcing Muslims to do, even in
so-called Islamic countries. But, Allaah has guaranteed to preserve
the religion and to reward those who work for His cause in its
protection.
Equality of genders/ emancipation of women
The second reason given for the Hijaab ban is reflected in the
following quote by Jacques Chirac —"Regardless of their origins and
their convictions, French men and women have the same rights, the same
duties, and they have a right to the same respect and the same
opportunities." The goal of these societies is to make men and women
totally equal or the same; exactly identical in rights, duties, and
opportunities. It is somehow strange to think that by removing Hijaab
men and women will somehow become magically equal in status. These
people also assume that women who wear Hijaab are oppressed,
subjugated and in need of liberation. They seem to think that Muslim
women want to be liberated and to be told to remove the Hijaab. It is
as if they are doing a favor for the Muslim woman.
From an Islamic perspective, it is important to realize that although
men and women are similar in many ways )i.e., spiritual(, Allaah
Almighty has created specific rights and responsibilities for each
gender in certain realms of life. He has not only done that, but He
has also created each gender uniquely to best fulfill the duties that
have been assigned to each. Science, in fact, has affirmed these
concepts. This does not imply the superiority of one gender over the
other since both roles are honorable and operate in a complementary
manner. They are both essential for effective functioning of the
society. One may ask the question, "If Allaah Almighty had intended
for men and women to be equal or the same, would it be necessary to
have two genders?"
A Muslim woman does not need the "freedom" that is being offered, for
the she is already liberated. Her liberation comes through submission
to her Lord and Creator. The Hijaab liberates her from the focus on
worldly and lower desires and elevates her into the domain of
spirituality and nearness to Allaah. The "liberation" they promise is
only subjugation deceptively shrouded in the cloak of goodness. There
can never be liberation in disobedience to Allaah.
Protection from force of parents
Although secular countries proclaim to support freedom of religion and
speech, these can easily be compromised in defense of the secular
philosophy. The following quote highlights this fact: "The European
Court in Stasbourg protects secularism when it is a fundamental value
of the State. It allows limits to the freedom of expression in public
services, especially when it is a matter of protecting minors against
external pressures." In these societies, everything is upside down,
even to the point of giving minors rights above their parents. In
essence, what they are doing is taking control from parents and giving
it to the state. So, it is no longer parents who are telling their
children to wear Hijaab, but it is the state telling them to take it
off. There is still no freedom, only a different force. This is not
much different from saying that you have come to liberate a country,
only to occupy it yourself.
In Islam, the rights of parents are sacred and honored. Allaah
commands the believers to obey and respect their parents and this is
often placed next to submission and obedience to Allaah in importance.
They are attempting to tear down this fundamental aspect of the deen
and the culture, but this cannot be allowed. From an Islamic
perspective, parents can force their daughter to wear Hijaab since
this is a religious obligation. They are only requiring her to do what
is best for her, her family, and her society. This is really no
different than enforcing a curfew or placing limitations on friends or
outings. In reality, it is more essential since the benefits are
immense. It is important to note that girls are not obligated to wear
Hijaab until puberty, but they should be taught about the essentials
of Hijaab from an early age. If they are properly taught the beauty
and meaning of Hijaab, they will willingly make their own choice to
don it when the time is right.