This excerpt is taken from Dr. Yusuf al-Qaradawi's book Halal and Haram in Islam, translated into Urdu by Muhammad Tahir Naqqash.
The Prohibition of Tabrj
A Muslim woman possesses distinguished morals and hidden qualities compared to a disbelieving and ignorant woman. She embodies traits such as adherence to ethics, honor, chastity, and modesty. However, the behavior of an ignorant woman is characterized by tajarub (immodesty) and provoking the sexual feelings of men.
Tajarub means being exposed and revealed. Allama Zamakhshari Hanafi says that the reality of tajarub is to deliberately display something that must be kept hidden. But this word has become specifically associated with the display of adornment and beauty that women show in front of men. Allama Zamakhshari added the particularity that the adornment which must be concealed is intentionally and ostentatiously displayed. This thing that must be concealed can be any part of the body, a movement of a limb, speech, the manner of walking, or decorative items like jewelry.
There are various forms and manifestations of tajarub that people were familiar with in ancient times and are still familiar with in modern times. The commentators have mentioned some forms while interpreting:
وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْن تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى
“Stay quietly in your homes and do not display yourselves like that of the former times of ignorance.”
Reference: Surah Al-Ahzab: 33
Mujahid bin Jubair, may Allah have mercy on him (a special student of Sayyiduna Ibn Abbas, may Allah be pleased with him), said: “Women used to go out and walk among men.” The famous commentator Qatadah, may Allah have mercy on him, said: “Women used to walk with coquettishness.” And the commentator Muqatil, may Allah have mercy on him, said: “Tajarub is when women would wear their dupattas in such a way that their necklaces, earrings, and neck remained exposed.”
Reference: Tafsir Ibn Kathir p. 1061, Tafsir Dar Manshoor: 602/6
These were the forms of tajarub in ancient ignorance, i.e., mixing with men, walking with coquettishness, and wearing the dupatta in such a way that the beauty and adornment of the body were revealed. But nowadays, modern ignorance has invented new forms and novel ways of tajarub, before which the tajarub of ancient ignorance pales in comparison.
In which case will the application of Tabrj not be applicable
By adhering to the following etiquettes, a Muslim woman steps out of the realm of ostentation and enters the embrace of Islamic civilization:
(a) Lowering the gaze. Modesty and shyness are the most precious ornaments of a woman. The most prominent sign of modesty is lowering the gaze. Allah Almighty says:
وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْن مِنْ أَبْصَارِهِنَّ
“Tell the believing women to lower their gaze.”
Reference: Surah An-Nur: 31
(b) Avoiding physical contact (touching) with men, which is manifested nowadays in cinemas, university pathways, lecture halls, and passenger vehicles.
It is narrated from Sayyiduna Muqil bin Yasar (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
لأن يطعن فى رأس أحدكم بمخيط من حديد خير له من أن يمس امرأة لا تحل له
“It is better to pierce an iron needle into one’s head than to touch a woman whom it is not lawful to touch.”
Reference: Al-Bayhaqi in Shu’ab al-Iman 374/4, Hadith: 5455 - Al-Tabarani in Al-Kabir: 211-212/20
(c) Her clothing should be according to Islamic civilization. The Shariah-compliant dress must have the following characteristics:
◈ It should cover the entire body except مَا ظَهَرَ مِنْهَا, i.e., the face and palms should be excluded, and the whole body should be covered.
◈ The clothes should not reveal or show the body from underneath because the Prophet (peace be upon him) said:
إن من أهل النار نساء كاسيات عاريات مائلات مميلات لا يدخلن الجنة ولا يجدن ريحها
“Those women who wear clothes but appear naked, attract men and are attracted by men, will neither enter Paradise nor smell its fragrance.”
Reference: Muslim, Book of Adab, Chapter on Women who are clothed yet naked, Hadith: 2128
Wearing clothes but appearing naked means that their clothes are not covering (concealing) the body but are thin and transparent, showing the body underneath. Some women of Bani Tamim came to Sayyida Aisha (may Allah be pleased with her) wearing thin clothes. Sayyida Aisha (may Allah be pleased with her) said: “If you are believing women, these are not the clothes of believing women.”
Reference: (Al-Tabarani)
Also, a bride came to Sayyida Aisha (may Allah be pleased with her) wearing a thin and transparent veil. Sayyida Aisha (may Allah be pleased with her) said: “A woman who wears such clothes does not have faith in Surah An-Nur.”
◈ Women’s clothing should not be tight so that the contours of the body become visible, as is the case with Western civilization’s clothing, which is a civilization that worships the body and lust. Those who innovate fashion under this influence cut clothes in such a way that the breasts, waist, and hips become prominent and are sewn in a style that arouses emotions and incites base desires. Women wearing such clothes are also included among كاسيات عاريات (those who wear clothes but appear naked). These clothes cause more temptation and fitnah than thin and transparent clothes.
◈ Women should not wear clothing designated for men, such as trousers, which in our time are specific to men. This is because the Prophet (peace be upon him) cursed women who imitate men, just as he cursed men who imitate women, and forbade women from wearing men’s clothes and men from wearing women’s clothes.
The authentication of these narrations has been discussed under the chapter “Clothing and Adornment” in the section “Men and Women Imitating Each Other.”
◈ Clothing should not be such that it is specific to Jewish, Christian, or polytheist women because imitation of them is forbidden in Islam. Islam demands distinction between men and women and freedom from imitating the outward and inward ways of disbelieving nations. Therefore, it commands opposition to many matters of the disbelievers. The Messenger of Allah (peace be upon him) said:
من تشبه بقوم فهومنهم
“Whoever imitates a people is one of them.”
Reference: Abu Dawood, Book of Clothing, Chapter on Wearing Clothes for Fame, Hadith: 4031
(d) She should adopt dignity and steadiness in speech and behavior and protect her face and body from movements that arouse emotions. Affected mannerisms and bad gestures are the ways of immoral women. These have no relation to the morals of Muslim women. Allah Almighty says:
فلا تخضعن بالقول فيطمع الذى فى قلبه مرض
“Do not speak with a lowered voice, lest one with a disease in his heart should be stirred with evil desires.”
Reference: Surah Al-Ahzab: 32
(e) She should not create attraction to draw men’s attention to her hidden adornments, such as the use of perfumes, the jingling of jewelry, etc. Allah’s command is:
وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِنْ زِينَتِهِنَّ
“Do not walk with pride on the earth, for you will reveal the adornment which you hide.”
Reference: Surah An-Nur: 31
In the age of ignorance, when a woman passed by people, she would strike her feet on the ground so that the anklet’s jingling would be heard. The Quran forbade this because this act incites the lustful thoughts of men and creates a bad impression that the woman wants to attract men’s gaze and their attention to her adornment.
This command includes various fragrant perfumes and scents that women use to arouse sexual feelings and attract men. The hadith states:
المرأة إذا استعطرت فمرت بالمجلس فهي كذا وكذا يعني زانية
“When a woman goes out wearing perfume and passes by a gathering, she is such and such, i.e., a fornicator.”
Reference: Abu Dawood, Book of Manners, Chapter on Women’s Perfume for Going Out, Hadith: 4173 - Tirmidhi, Book of Adab, Chapter on Disliking Women Going Out Perfumed, Hadith: 2786 - Nasa’i, Book of Adornment, Chapter on What is Disliked for Women Regarding Perfume, Hadith: 5129
It is clear that Islam has not bound a woman to remain confined within the four walls of her home and only go out when it is time to go to the grave. Rather, it has permitted her to go out for prayer, seeking knowledge, and fulfilling all kinds of religious and lawful worldly needs. Accordingly, the women of the Companions (may Allah be pleased with them) and the women of the best generations after them used to go out for these purposes. Among them were women who went out with the Prophet (peace be upon him) and after him with the Caliphs and Islamic leaders to participate in battles and expeditions. The Prophet (peace be upon him) said to Umm al-Mu’minin Sayyida Sawda (may Allah be pleased with her):
قد أذن الله لكن أن تخرجن لحوائحكن
“Allah has permitted you to go out for your needs.”
Reference: Bukhari, Book of Marriage, Chapter on Women Going Out for Their Needs, Hadith: 5237 - Muslim, Book of Peace, Chapter on Permitting Women to Go Out to Fulfill Human Needs, Hadith: 2170
He also said:
إذا استأذنت امراه أحدكم إلى المسجد فلا يمنعها
“When a wife asks permission to go to the mosque, her husband should not prevent her.”
Reference: Bukhari, Book of Marriage, Chapter on Woman Asking Husband’s Permission to Go to the Mosque and Elsewhere, Hadith: 5238 - Muslim, Book of Prayer, Chapter on Women Going to Mosques, Hadith: 442
In another hadith:
لا تمنعوا اماء الله مساجد الله
“Do not prevent the servants of Allah from going to the mosques of Allah.”
Reference: Bukhari, Book of Friday, Chapter 13, Hadith: 900 - Muslim, reference above, Hadith: 442/136
Some strict scholars have taken the view that it is forbidden for a woman to see any part of a man’s body. They rely on the hadith of Nibhan, the servant of Umm Salamah, narrated by Tirmidhi:
أن النبى صلى الله عليه وسلم قال لها و لميمونة وقد دخل عليهما ابن أم مكتوم احتجبا فقالتا إنه أعمى، قال أفعمياوان أنتما ألستما تبصرانه؟
“The Prophet (peace be upon him) said to them and to Maymunah (may Allah be pleased with her) when Ibn Umm Maktum (may Allah be pleased with him) came to them: ‘Observe hijab from him.’ They said: ‘He is blind.’ He said: ‘Are you also blind? Do you not see him?’”
Reference: Abu Dawood, Book of Clothing, Chapter on the Verse ‘And tell the believing women to lower their gaze’, Hadith: 4112 - Tirmidhi, Book of Adab, Chapter on Women’s Veiling from Men, Hadith: 2778
However, scholars of hadith say that this hadith is not authentic according to the scholars of hadith because its narrator Nibhan, who was the servant of Umm Salamah (may Allah be pleased with her), is not reliable in hadith matters. Even if it is accepted as authentic, it can be explained that the Prophet (peace be upon him) was strict with his wives out of respect for their sanctity, as the rulings regarding hijab were strict for them. Imam Abu Dawood (may Allah have mercy on him) and other Imams have indicated this. In such a case, the hadith of Fatimah bint Qais (may Allah be pleased with her) remains, which is authentic and established, and its meaning is clear:
إن النبى صلى الله عليه وسلم أمر فاطمة بنت قيس أن تقضي عدتها فى بيت أم شريك ثم استدرك فقال تلك امرأة يغشاها أصحابي اعتدى عند ابن أم مكتوم فإنه رجل أعمى، تضعين ثيابك ولا يراك
“The Prophet (peace be upon him) ordered Fatimah bint Qais (may Allah be pleased with her) to observe her ‘iddah (waiting period) in the house of Umm Shareek (may Allah be pleased with her). Later, he changed his mind and said: ‘This woman has the coming and going of my companions, so observe your ‘iddah at the house of Ibn Umm Maktum (may Allah be pleased with him). He is blind, so if you remove your veil there, no one will see you.’”
Reference: Muslim, Book of Divorce, Chapter on the Divorced Woman Who Has No Maintenance, Hadith: 1480 - Tafsir Al-Qurtubi, Vol. 12, p. 228
A woman can serve her husband's guests
From the above discussion, it is also clear that a woman can serve her husband's guests in his presence, provided she observes Islamic etiquette in dress, adornment, speech, and behavior. Naturally, in this situation, the guests will see her and she will see the guests. Therefore, there is no harm in this as long as there is no fear of temptation.
مصنف نے جو موقف اختيار كيا هے كه عورت اپنے خاوند كي موجودگي ميں مطلقا مهمانوں كے سامنے آسكتي اور ان كي خدمت كر سكتي هے، يه موقف احاديث نبويه و تعليمات اسلام كي روشني ميں اخذ شده مجموعي نتيجه كے پيش نظر غلط هے. خاتون كو اپنے پردے اور حياء كا هر لمحه خيال ركهنا چاهيے. عورت كي اصل ذمه داري كهانا تيار كرنا هے، جبكه خاوند يا اهل خانه ميں سے كسي بهي مرد كي ذمه داري هے كه وه كهانا مهمانوں كے سامنے پيش كرے. مهمان اگر محرم رشته دار هے تو اس كا معامله الگ هے. ليكن احتياط اور پردے كے اهتمام كي ضرورت اس وقت انتهائي ضروري هے جب مهمان غير محرم هو. لهذا گهر ميں مرد كي عدم موجودگي كي صورت ميں اگر عورت مهمان كي خدمت ميں كهانا پيش كرتي يا اس سے كوئي ضروري بات كرتي هے تو اس ميں حرج نهيں ليكن يهاں چند آداب كو ملحوظ ركهنا ضروري هے. مثلا : عورت كا لباس اس كے مكمل جسم كو ڈهانپنے والا هو ، لباس اس قدر تنگ يا باريك نه هو كه اس كے جسماني محاسن نماياں هوتے هوں. لباس كو خوشبو نه لگا ركهي هو. اور بات كرنے ميں اس قدر نرمي نه هو كه سننے والا شيطاني وساوس كا شكار هو جائے. تنهائي ميں مهمان كے پاس فضول بيٹهنے، لمبي و غير ضروري گفتگو كرنے سے مدارجه گريز كرے كيونكه ايسي هي صورتيں اخلاقي و معاشرتي تباهي كا سبب بنتي هيں اور اس حكمت كے تحت رسول الله صلى الله عليه وسلم نے غير محرم مرد و عورت كے تنهائي ميں بيٹهنے كو معيوب قرار ديا اور اس سے شديد منع فرمايا هے. آپ صلى الله عليه وسلم نے فرمايا : ” كوئي مرد جب كسي غير محرم عورت كے ساته تنهائي ميں هوتا هے تو ان كے ساته شيطان بهي هوتا هے.
Reference: Sunan al-Tirmidhi: Book of Tribulations, Chapter on Adherence to the Group, Hadith: 2165 - Musnad Ahmad: 1/26 Hadith: 177
آنے والے مرد كو بهي جب معلوم هو كه اس وقت گهر كا مالك (خاوند يا كوئي محرم) گهر ميں موجود نهيں تو اس گهر ميں آنے سے گريز كرنا چاهيے. كيونكه نبي كريم صلى الله عليه وسلم نے فرمايا : عورتوں ميں جانے سے گريز كرو.
Reference: Sahih al-Bukhari: Book of Marriage, Chapter on Not Being Alone with a Woman... Hadith: 5232
آپ صلى الله عليه وسلم نے يهاں عورتوں كا لفظ (جمع كا صيغه) استعمال كيا هے جس سے يه بات واضح هوتي هے كه جب ايك سے زياده خواتين (غير محرم) هوں تو اس وقت بهي ان كے پاس جانے سے گريز هي كرنا چاهيے تو ايك خاتون كے پاس جانا اور بيٹهنا تو بالاولي ممنوع هے. ايك حديث مباركه ميں يوں مذكور هے كه كوئي مرد كسي غير محرم خاتون كے ساته عليحدگي اختيار نه كرے، البته اگر خاتون كے ساته اس كا كوئي محرم موجود هے تو ايسي صورت ميں جائز هے.
Reference: Sahih al-Bukhari: Book of Marriage, Chapter on Not Being Alone with a Woman... Hadith: 5233
اس روايت كے پيش نظر خاتون كو بهي كوشش كرني چاهيے كه اگر مهمان كے پاس كسي اشد ضرورت كے پيش نظر بيٹهنا پڑے تو خاوند اگر موجود نه هو، تو كوئي محرم (بيٹا ، باپ، سسر وغيره) پاس ضرور موجود هو. يه خاتون كي عفت و عصمت كے تحفظ كے ليے بهت بهتر هے. اور مرد حضرات كو غير محرم خواتين كے پاس بلا ضرورت آنے ، بات كرنے ، عليحدگي ميں بيٹهنے اور كسي بهي صورت ميں ملاقات كرنے سے حتي الوسع گريز كرنا چاهيے كيونكه يه تمام صورتيں اخلاقي و معاشرتي برائيوں كي داعيه هيں. اور انسان كو فتنے ميں مبتلا كر دينے والي صورتيں هيں. نبي كريم صلى الله عليه وسلم نے خواتين كے فتنے كو بهت بڑا فتنه قرار ديا هے.
عورت اپنے مكمل حجاب ميں ره كر هي مهمانوں كي خدمت كر سكتي هے كوئي مشكل مرحله نهيں هے. (ابو الحسن مبشر احمد رباني رحمہ اللہ)
The two Shaykhs (Bukhari and Muslim) narrated from Sahl bin Sa’d al-Ansari, may Allah be pleased with him, who said:
لما أعرس أبو أسيد الساعدى دعا النبى صلى الله عليه وسلم وأصحابه فما صنع لهم طعاما ولا قرب إليهم إلا امرأته أم أسيد بلت تمرات فى تور من حجارة من الليل، فلما فرغ النبى صلى الله عليه وسلم من الطعام أمادته له فسقته تتحفه بذلك
"Abu Usaid Sa’idi, may Allah be pleased with him, invited the Prophet, peace be upon him, and his companions to his wedding ceremony. On this occasion, the service of preparing and serving the food was performed by his wife, Umm Usaid, may Allah be pleased with her. She had left some dates soaking overnight in a stone vessel. When the Prophet, peace be upon him, finished eating, she stirred it with her hand and presented it as a gift to the Prophet, peace be upon him, to drink."
Reference: Bukhari, Book of Marriage, Chapter on Women Serving Men at Weddings, Hadith: 5182 - Muslim, Book of Drinks, Chapter on Permissibility of Wine that Has Not Fermented, Hadith: 2006
As Sheikh al-Islam Ibn Hajar, may Allah have mercy on him, states regarding this hadith: "It indicates the permissibility that a woman can serve not only her husband but also his guests."
Reference: Fath al-Bari: 9-251
Obviously, the place and occasion for this can only be such where there is no likelihood of temptation, and the woman observes the coverings (satr) required of her. In such a case, it is permissible for a man to have his wife serve the guests. However, if the woman does not observe the Islamic restrictions regarding covering, as is the case with many women nowadays, then it becomes forbidden for her to appear in front of men.
