It is not permissible for a woman to pray with her feet uncovered – Shaikh al-Albaani

Q: “Should a woman cover her feet when she prays?”

Shaikh al-Albaani:

It is not permissible for her to pray with her feet uncovered, indeed it is not permissible for her to walk in the streets with her feet uncovered, because the feet are part of a woman’s `awrah based on Allaah’s عز وجل Statement: {And let them not stamp their feet to make known what they conceal of their adornment}.[1] The woman during the Days of Ignorance used to wear what is known in the Arabic language as khalkhaal (anklet), meaning a bracelet with small bells. So when the woman walked, she – in order to turn the men’s attention to her – would strike the ground with her feet so the anklet would make a noise and the men would hear that; and such was due to shaitaan’s whisperings to her.

This means that the feet used to be covered. Because of what? Because of thejilbaab that the women were commanded to cast down from over their heads, according to Allaah’s Statement: {O Prophet! Tell your wives and your daughters and the women of the believers to draw their outer garments  (jilbaabs) close upon themselves}.[2] And it is mentioned in the authentic hadeeth that the Prophet ﷺ said one day during a gathering in which there were also women: ‘Whoever drags his garment out of pride, Allaah عز وجل will not look at him on the Day of Resurrection.’ One of the women said: ‘O Messenger of Allaah, then our feet will be exposed.’ He ﷺ said: ‘let the women lengthen (their garments) by a hand-span.’ She said: ‘Then a wind will come and uncover (their feet).’ He ﷺ said: ‘let them add another hand-span, i.e. (a total of) one cubit, and not go beyond that.’[3] [4]

In this manner, the jilbaab of the Muslim woman – at the time of the revelation of the above-mentioned verse: {to draw their outer garments (jilbaabs) close upon themselves} – used to cover the feet since the socks that are widespread nowadays among both women and men were not widespread at that time. The woman used to cover her shins and feet with the long jilbaab that resembles the `abaa.ah. Therefore it is not permissible for a Muslim woman to uncover her feet while she is on the street, and it is even more impermissible for her to pray with her feet uncovered.”


[1] Surat un-Noor 24:31
[2] Surat ul-Ahzaab 33:59
[3] the Shaikh mentioned the general meaning, not the exact wording, of the woman’s speech
[4] Saheeh at-Tirmidhi 1731, Saheeh Abi Daawood 4119

[silsilat ul-hudaa wa nnoor 697/3-4 / asaheeha translations]

Men Teaching Women without there being a Screen between them – The Permanent Committee

Alifta.net – Fatwa no. 17929

All praise be to Allah Alone, and peace and blessings be upon the final Prophet.

The Permanent Committee for Scholarly Research and Ifta‘ has read the letter which was sent to his Eminence, the Grand Mufty, from the questioners, Chairman and Members of Association of Islamic law at the Faculty of Shari`ah and Islamic Studies at the university of Kuwait. This letter was transferred to the Committee by the Secretariat-General of the Council of Senior Scholars under the number 1202 in 11/03/1416 A. H. The questioners asked the following question:

Is it permissible that a male teacher teaches female students without there being a screen between them so that they see each other? It may be important to mention that mostly the teacher does not see their faces as they wear the face veil.

Is it permissible that a female student attends the office of her male teacher and the latter talks with her without there being a screen between them but mostly without seeing her face? Is it permissible that such a student takes a seat inside the office of a male teacher speaking with him about the field of study and so on, while no Mahram (spouse or permanently unmarriageable relative) accompanies her or she is accompanied by one of her female schoolmates and the teacher explains the lesson to them or answers their questions which are related to lectures and so on? It may be worthy to mention that the foregoing can be done by phone and that some of the teachers are still in their youth or have just started their old age while the female students are mostly in the beginning of their youth.

After the Committee had studied the question it answered as follows:

First, intermixing of men and women in schools or any other places is considered a great Munkar (that which is unacceptable or disapproved of by Shari`ah and Muslims of sound intellect) and a great evil with regard to the affairs of both Din (religion) and the world. Thus, it is not permissible for women to study or work in a place which intermixes men and women. Similarly, their guardians should not allow them to do so.

Second, it is neither permissible for men to teach unveiled women nor to teach women wearing Shar`y (Islamically acceptable) veil in privacy. By the way, all of the body of a woman is `Awrah (parts of the body that must be covered) as far as a non-Mahram (not a spouse or an unmarriageable relative) is concerned. As for covering the head and showing the face, this is not full Hijab (veil).

Third, it is permissible for a man to teach women from behind a screen in female schools where there is no intermixing of male and female students or male and female teachers.

If female students need to ask their male teacher about something, this should be done through closed communication networks, which are renowned and available, or via phones, however, such students should be careful not to soften their speech.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’
Member – Member – Member – Chairman
Bakr Abu Zayd – `Abdul-`Aziz Al Al-Shaykh – Salih Al-Fawzan – `Abdul-`Aziz ibn `Abdullah ibn Baz

Fatwas of the Permanent Committee>Group 1>Volume 12: Jihad and Hisbah>Jihad and Hisbah>Knowledge>Men teaching women without a barrier

Ruling on women uncovering their hands and feet in Salah – Fatwas of Nur Ala Al-Darb

Q: Your Eminence, once we heard you mention that a woman who offers Salah with her hands and feet uncovered must repeat the whole Salah. Please clarify this matter for us, knowing that we are practicing Muslims abiding by Shari`ah (Islamic law). Since we have heard this ruling, my wife has been covering her feet and hands during Salah.

A: Scholars (may Allah be merciful to them) stated that a woman’s entire body is `Awrah, and thus she has to cover it all in Salah except the face. This is based on what was reported in the Hadiths from Allah’s Messenger (peace be upon him) that state that all a woman’s body is `Awrah.

Scholars differed as to whether the hands should be covered or not. Regarding the feet, the Jumhur stated that they should be covered.

As for the face, there is nothing wrong in uncovering it according to Ijma` (consensus of scholars). In fact, uncovering it in Salah is Sunnah unless there is an Ajnaby present. The correct view in this regard is that a woman when offering Salah must cover all her body except the face and hands. According to the correct scholarly opinion, it is not obligatory to cover her hands, but if she covers them, this is better in order to avoid the divergent opinions of scholars who hold that covering them is obligatory.

As for the feet, it is obligatory to cover them according to Jumhur because all a woman’s body is `Awrah and the feet are considered `Awrah. Thus, there is no reason to uncover them and they should be covered whether by wearing socks or long garments while offering Salah.

What I said and clarified more than once on the program “Nur `ala Al-Darb (Light on the Way)” is that it is obligatory for a woman to cover her entire body so that nothing of it shows. She should not wear something see-through. Her garments must be concealing, not showing her hair and body except the face; for it is Sunnah to uncover it if there is no Ajnaby present. As for the hands, scholars differed as to the ruling on them, but it is better to cover them. If a woman uncovers them, there is nothing wrong with this. As for the feet, as mentioned above, it is obligatory to cover them.

As for having to make up for the Salah, this is due to having violated one of the conditions of Salah by offering Salah without covering the feet. Therefore, if a woman offers Salah without covering her feet, she has to make up for it. But if she does so out of ignorance of the ruling, may Allah (Glorified and Exalted be He) forgive her for what is past and she does not have to make up for the past Salahs.

It was authentically reported from the Prophet (peace be upon him) that: He saw a man offering Salah quickly. He called him and the man came and greeted him. The Prophet (peace be upon him) said to him, “Go back and offer Salah, for you have not offered Salah.” The man went back and offered Salah as he had offered it before, then he came to the Prophet (peace be upon him) and greeted him. The Prophet (peace be upon him) returned the greeting and said to him, “Go back and offer Salah, for you have not offered Salah.” The man again offered Salah as he had offered it before. When he had done this three times, he said: By the One Who sent you with the Truth as a Prophet, I cannot do any better than this. Please, teach me. The Prophet (peace be upon him) said, “When you go to offer Salah, perform Wudu’ (ablution) properly, face the Qiblah (Ka`bah-direction faced in Prayer), pronounce Takbir (saying: “Allahu Akbar [Allah is the Greatest]”), and then recite whatever you can of the Qur’an. Then bow until you are at ease in that position, then rise until you are standing erect, then prostrate until you are at ease in your prostration, then raise yourself and sit until you are at ease in sitting. Do this throughout the entire Salah.” (Agreed upon by Al-Bukhari and Muslim) The Prophet (peace be upon him) ordered this man to repeat the presently due Salah and did not order him to repeat any past Salah, because the man was ignorant about the ruling. It seemed that the man was accustomed to offering Salah in such a manner; but because he was ignorant about the ruling, the Prophet (peace be upon him) excused him from making up for the past Salahs and merely ordered him to repeat the Salah due at that time. This indicates that whoever is ignorant about a ruling of Salah then becomes informed about it has to only repeat the presently due Salah. As for past Salahs, they are waived because of ignorance. This is what is implied by the Hadith, for the Messenger (peace be upon him) did not order the man who offered Salah incorrectly to repeat his past Salahs due to ignorance and because this entails hardship.

In the same way, if a woman is used to offering Salah without covering her feet out of ignorance about the ruling, she does not have to repeat the past Salahs, in sha’a-Allah, according to the correct scholarly opinion. This is because she is excused because of ignorance. Thereafter, she has to abide by covering her feet and the rest of her body when offering Salah. This excludes the face and hands as mentioned above because they are not `Awrah according to scholars. But if she covers her hands to avoid the divergent opinions of scholars, this is good as stated above.

Fatwas of Nur `Ala Al-Darb

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The Jilbaab and what Garments can Substitute It – Shaykh al-Albaani

AUTHOR:     Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE:     Masaa’il Nisaa’iyyah Mukhtaarah (pg. 125-131)
PRODUCED BY:     Al-Ibaanah.com

The following excerpt was taken from the book “Masaa’il Nisaa’iyyah Mukhtaarah min Fiqh al-‘Alaamah Al-Albaanee” [Selected Women’s Issues from the Fiqh of Imaam Al-Albaanee] compiled by Umm Ayoob Ghaawee. This book contains a collection of Al-Albaanee’s opinions on various issues related to women transcribed from his books, recorded lessons and lectures.

Shaikh Al-Albaanee was asked the following question in a recorded talk: “We would like more details on the definition of a jilbaab, since you have stated that your view on the jilbaab is that it is a garment that covers the body from the head to the feet. However, we have come across a rather large difference of opinion in the language books concerning this. Amongst the linguists are those who say it is a large gown, while others say it is a khimaar. And others hold the same view you mentioned, Shaikh. So we would like a further elaboration, may Allaah reward you, as well as which one is the strongest opinion.”

The Shaikh responded to the questioner: “I’m sorry but I’m having difficulty understanding the part where you said that some people hold the jilbaab to be the khimaar. What is the khimaar that you are referring to when you say that they consider it to be the jilbaab? This is because it is well-known that the khimaar is a head-covering and not an ample garment that covers a woman’s entire body from her head to her feet. So who is it that claims that the jilbaab is a khimaar from what you know, according to what I mentioned? This is truly a very strange thing. Who said this?!”

The questioner said: “This is mentioned in the book Lisaan-ul-‘Arab, where it states that such a definition for it is held by some people.”

The Shaikh said: “It states that the jilbaab is a khimaar?”

The questioner said: “Yes.”

So the Shaikh replied: “It is not possible to say this because as you know there are two ayahs in the Qur’aan – one ayah that orders women to wear the jilbaab while the other orders them to put on the khimaar. It is not possible to say that both ayahs contain a repetition of the same meaning, thus the jilbaab would be the khimaar, while the khimaar would be the jilbaab. Rather, both of these terms – the jillbaab and the khimaar – have their own respective meanings that are distinct from one another.

You know, for example, that when a woman is at home and she gets up to pray her obligatory prayers, for the most part, she is normally at home with her hair uncovered. So she just places her khimaar over her head. The Prophet (sallAllaahu ‘alayhi wa sallam) said: ‘Allaah does not accept the prayer of a mature woman unless she has a khimaar.’

What is meant here is not the jilbaab at all, but rather what is meant is the head-covering. From the evidences that indicate this is that the Prophet (sallAllaahu ‘alayhi wa sallam) ordered us to wipe over the turban or the khimaar or the socks.

My objective behind this hadeeth is to show that it indicates that the khimaar is a garment that both men and women – males and females – share in wearing.

It cannot be understood from this, for those who understand the Arabic language, that a man can place a jilbaab over himself! Rather, it means that he can place a khimaar (head-covering) over himself.

So it is permissible for a person that places a khimaar over his head to wipe over it (when performing ablution), regardless of whether it is a man or a woman. My objective behind this discussion is to firstly confirm the quote according to the Arabic language, and secondly if it is finally confirmed that the quote is indeed found in Lisaan-ul-‘Arab and that it states that the meaning of a jilbaab is held to be a khimaar, then it is sufficient proof, from what you quoted, that such a statement is weak because of the fact that the author said: ‘It is held to mean such and such.’ (i.e. uncertainty)

Furthermore, if we study the texts from the Book and the Sunnah, of which we already mentioned some of them, we would derive with certainty that the khimaar is not a jilbaab and nor is the jilbaab a khimaar.

In brief, a khimaar covers less that a jilbaab while a jilbaab has a more ample range in terms of the parts that it covers. Also, a jilbaab is specific for only women. They were the ones who were ordered to wear it and not men. But as for the khimaar, then that is a garment that both men and women share in wearing. Even though a man is not obligated to wear it, regardless, it is a garment that both men and women partake in wearing, just like a shirt. In the same manner that a man wears a shirt to cover his ‘awrah – which is different from the ‘awrah of a woman – so does a woman. But her ‘awrah is ampler than the ‘awrah of a man.

This is why we said in the book ‘The Muslim Woman’s Hijaab’ that when a Muslim woman leaves from her home, she is obligated to do two things:

(1) To place a khimaar over her head, and (2) then to apply a jilbaab over that, thus going out dressed with the khimaar and the jilbaab. So when a woman goes out of her home, one garment does not suffice without the other – a woman must combine between both the khimaar and the jilbaab. You are aware of the Qur’anic verse related to the khimaar in which Allaah says: ‘And (tell them) to draw their khumur (veils) over their bosoms.’ [Surah An-Noor: 31]

Drawing a garment close to the bosom cannot be achieved with a jilbaab. This can only be achieved with a khimaar, since it is possible to wrap it. But as for the jilbaab, you know that it cannot be wrapped around the chest or on the neck. You can see here how the men wrap their khimaars and how they affix them to their necks. So due to this, what has been particularized here is the khimaar and not the jilaab. When a woman goes out from her house, she is obligated to place a khimaar over her head and to wrap it over her neck and her chest. This is since a jilbaab does not correspond in her attempt to achieve this comprehensive covering since it is ample and long whereas the khimaar is ample and short. So each of these garments has its own specific effect in fulfilling what a woman is obligated to cover. This is my response to what you have asked. If there is anything left that I have not covered in my discussion, then remind me of it.”

The questioner asked: “So then I understand from this that the jilbaab is not the wide gown that women wear today, here (in this country) for example, from the neck to the feet?”

The Shaikh responded: “No, not at all. This is not a jilbaab. However, this leads us to elaborate further on discussing what is related to the jilbaab. As we stated before, according to the language, a jilbaab is not a garment like that which is known as the balto. So what needs to be clarified now is:

The command directed towards women, particularly with regard to wearing the jilbaab, is not an obligatory act of worship which has a meaning that we can’t comprehend. Rather, on the contrary, it does have a meaning we can understand. And the meaning that is derived from it, which we indicated previously, is to achieve the covering that a woman must abide by.

So if, for example, a woman wears two garments or she makes the jilbaab into two pieces – one upper piece and one lower piece – and both of these pieces fulfill the objective of the jilbaab, which has been mentioned in the Qur’aan, at this point, even though we don’t refer to these two pieces as a jilbaab from a linguistic standpoint, we hold that it still fulfills the desired objective of the command to wear the jilbaab from a religious perspective.

There used to be found in Syria up to recently, and there still continues to be found in some practicing women that stick to the Religion, a garment called Malaa’at-uz-Zamm. Have you heard anything about this during your lifetime?”

The questioner replied: “We have something called a Malaa’ah (cloak).”

The Shaikh said: “No, I said Malaa’at-uz-Zamm.”

The questioner replied: “No, not with this term. We say Malaa’ah.”

The Shaikh said: “This is an Arabic term. The point is that this garment which we have with us in Syria consists of two pieces. The first piece is a skirt known as a tannoorah – are you familiar with this word?”

The questioner said: Yes.”

The Shaikh said: “A tannoorah is a skirt that is affixed to the waist with an elastic strap. So naturally it is wide and ample.

A woman wears this from here, thus covering the entire lower part of her body. Then over this tannoorah, which is called a kharraatah (skirt) in Syria, is placed the upper part of the garment, which is placed over the head and which a woman uses to cover her head, shoulders, sides, hips and even the belt strap that is tightened around the waist by this tannoorah or this kharraatah. No part of this skirt’s waist-strap is visible since it goes under it. Is the image clear?”

The questioner replied: “Yes.”

The Shaikh continued: “Amongst us here, they call this garment Malaayat-uz-Zamm (or Malaa’at-uz-Zamm), since the skirt is strapped at the waist with a plastic waistband. So if you have grasped a perception of this dress with us, then the point that I am trying to make is that even though this cloak-like garment is not a jilbaab (linguistically), it still fulfills the obligation of a jilbaab, which consists of covering the body completely. Is this clear to you?”

The questioner said: “Yes.”

The Shaikh said: “If the matter is clear, then we see that we are not obligated to adhere to the literal wording of the jilbaab, but rather to its end-result, objective and goal. Now I will go back to this ‘balto’ which I talked about previously, which the Muslim women wear today and which is of various types. It may be produced in long sizes for some of the practicing women reaching up to their feet. However, this is not a jilbaab. In spite of this, it is still not like the Malaa’at-uz-Zamm since it does not cover the head and what it consist of, for example. But what does the woman do today? She wraps a garment known as the esharp around her head – is this term known to you?”

The questioner answered: “Yes.”

The Shaikh said: “A small khimaar (i.e. the esharp) that is fastened to the head but which exposes parts of the forehead and temple and which also exposes parts of the neck since it is small in size, naturally does not fulfill the objective of a jilbaab according to its proper definition. The objective of a jilbaab is as we have discussed concerning the Malaayat-uz-Zamm. Is this clear? So let’s take the example of this woman who is wearing this balto – what would you call this?”

The questioner[1] said: “We call it a Hijaab.”

The Shaikh said: “No, this is wrong. The point is that if a woman wears this type of ‘Hijaab’ then places a khimaar over her head, then there must be a Hijaab, i.e. jilbaab placed over this khimaar. We have stated that there are two verses in the Qur’aan. This jilbaab may be divided into parts as we stated before when we discussed the Malaayat-uz-Zamm.

So therefore, if a woman wears that garment which you call a Hijaab and then places a valid khimaar over her head and not that which is known as the ‘esharp’, then places over this khimaar a partial garment that covers half of her body, such as one that covers her shoulders and hands, at this point, this becomes valid and acceptable according to the Religion.” [2]

Footnotes:

[1] The questioner was from Algeria.

[2] Silsilat-ul-Hudaa wan-Noor (tape no. 232)

Published: June 6, 2006

A Muslimah preserving her religion in Japan – Permanent Committee

Q: Thanks to Allah, some Japanese women accepted Islam. They began to struggle with the atheist Japanese society that prefers disbelief and distorted Christianity to Islam. Indeed, there are no obligations in the distorted Christianity, so a person may drink Khamr (intoxicant), eat pork, have girl friends, and at the same time be a Christian who believes in the Father, the Son, and the Holy Spirit. On the other hanzd, a new Muslim has to stand out and become different from non-Muslims and keeps away from their society and gatherings when it comes to `Aqidah (creed); so they become subject to be ostracized and regarded as insane.Non-Muslims may even isolate new Muslim converts and deny them work. They cannot accept them as fellow Japanese while seeing them do what they deem as awful offense i.e. becoming Muslims, abandoning non-Muslim parties, Khamr, pork, and praying to Allah, the God that such non-Muslim people deny as the true Lord?

The problems the girls face are even worse, as they are weaker and usually depend on work to support themselves or on their non-Muslim families to support them.

Among the various problems the Muslim women face is the observation of the religious obligations e.g. wearing the Hijab (veil). Many times, a woman is prevented from wearing Hijab and offering Salah (Prayer) at her workplace. as she cannot pray on time, she makes up for the missed prayers together lest she should be fired from work; her only source to earn her living, as she lives apart from her non-Muslim family.

Another problem a Muslim young woman may face is her inability to fast Ramadan when she hides her Islam from her family, especially her strict Christian mother. This mother prefers that her daughter becomes a disbeliever to becoming a Muslim. This girl studies at the university and her family supports her.She lives, eats, and drinks with them in the same house. This might lead her to committing many prohibitions. She cannot fast Ramadan, as this will be strange to her family. If they know of her conversion, they might harm and prevent her from continuing her education which will be her only way to earn her living in the future. A third problem a new Japanese Muslim may face is when his wife and children remain non-Muslims and he does not know what to do about them.

We would like to ask your Eminence the following questions:
1. What should a Muslim woman do in such circumstances in Japan?
2. What should this Muslim man do with his non-Muslim wife and children? Is his disbelieving wife still lawful to him?
3. Is Salah (Prayer) offered by a woman outside her house and in public places while sitting behind a screen to cover her `Awrah (private parts of the body that must be covered in public) valid? May Allah reward you with the best!

A: Firstly, anyone who reverts to Islam and conceals it lest they should be harmed need to indirectly show the merits of Islam to people they fear from without makingtheir reversion known. They should invoke Allah (Exalted be He) to guide them, perhaps Allah will guide them to accept Islam. This would ward off their evil. If they are not guided and are expected to harm the person, or the country does not allow the practicing of the Islamic rites, then this person should migrate to muslim lands, if possible. Allah (Exalted be He) says, He who emigrates (from his home) in the Cause of Allâh, will find on earth many dwelling places and plenty to live by. i.e. they should find another place away from the place they detest, a way out from deviation to guidance, from distress to relief, and from poverty to welfare.

A weak person who can not migrate is excused as they are prevented from immigration or due to being a woman. Allah (Exalted be He) says, Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): “In what (condition) were you?” They reply: “We were weak and oppressed on the earth.” They (angels) say: “Was not the earth of Allâh spacious enough for you to emigrate therein?” Such men will find their abode in Hell – What an evil destination! Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way. These are they whom Allâh is likely to forgive them, and Allâh is Ever Oft-Pardoning, Oft-Forgiving. These Ayahs (Qur’anic verses) mean that the weak people are not able to develop plans, spend, and direct their way if they migrate.

Secondly, a weak woman should be in contact with the Islamic centers in her country, as they might help her. Otherwise, she should be patient and wait for a way out. She should invoke Him (Exalted be He) to facilitate her affairs. She will be rewarded In sha’a-Allah (if Allah wills). She should abide by the teachings, rulings, and obligatory acts of Islam as much as she can for Allah (Glorified be He) says, So keep your duty to Allâh and fear Him as much as you can The Prophet (peace be upon him) said, If I order you to do something, do as much of it as you can. (Al-Bukhari and Muslim agreed upon its authenticity.)

Thirdly, when a man converts to Islam but his wife remains in disbelief, it is permissible for him to keep her, if she is from the People of the Book (a Christian or a Jew),since the basic ruling is that it is permissible for a Muslim to marry chaste women of the People of the Book. Allah (Exalted be He) says, Made lawful to you this day are At-Tayyibât [all kinds of Halâl (lawful) foods, which Allâh has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables and fruits)]. The food (slaughtered cattle, eatable animals) of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before your time

However, it is not permissible for him to stay with her if she is not from the people of the Book. Allah says, Likewise hold not the disbelieving women as wives.

On the other hand, if a woman converts to Islam while her husband remains a disbeliever, she becomes unlawful to him for Allah says, O you who believe! When believing women come to you as emigrants, examine them; Allâh knows best as to their Faith, then if you ascertain that they are true believers send them not back to the disbelievers. They are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them.

If she is forced to stay with him, she should be patientuntil she finds a way out and there is no harm on her as the early Muslim women did. Zaynab (may Allah be pleased with her) the daughter of the Messenger of Allah (peace be upon him) stayed with her husband Abu Al-`As ibn Al-Rabi`, after she converted to Islam, before he converted to Islam. The Prophet (peace be upon him) did not separate them. When she followed the Prophet (peace be upon him) to Madinah, their marriage was annulled. However, the Prophet (peace be upon him) gave her back to him after he became a Muslim.

Fourthly, as for the children, they should follow the best religion of their parents. If one of the parents embraces Islam, all the minor children will be Muslims, as children follow the best religion of their parents.

Fifthly, a woman should cover before any Ajnaby (man lawful for the woman to marry). She should stay away from anything that shows her adornment, stay at her house, and she should not leave it except out of necessity and in such a case she should dress modestly. If the time of Salah is due while she is out of her house, she has to offer it in a place away from men. The excuse mentioned in the question does not exempt her from standing while offering Salah, because standing is a pillar of Salah for anyone who is able to.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member     Member     Member     Member     Chairman
Bakr Abu Zayd     `Abdul-`Aziz Al Al-Shaykh     Salih Al-Fawzan     `Abdullah ibn Ghudayyan     `Abdul-`Aziz ibn `Abdullah ibn Baz

Source: alifta.com

Khaula’s Story with the Hijab – Dr. Saleh As-Saleh – Inspirational Read !!

A View Through Hijaab – Story of a Sister – Saleh-As-Saleh

A View through Hijab – By Sister Khaula From Japan 10/25/1993 [57]

“A view through Hijaab” is an informative account of life in Hijaab. Written by Khaula Nakata, it is the experience of Hijaab as seen through the eyes of a Japanese woman who embraced Islam.

My Story To Islam :

As most of the Japanese, I’d followed no religion before I embraced Islam in France. I was majoring in French Literature at the university. My favorite thinkers were Sartre, Nietchze and Camas, whose thinking is atheistic. At the same time, however, I was very interested in religion, not because of my inner necessity but of my love for the truth. What was waiting for me after death did not interest me at all; how to live was my concern(58). For a long time I had a sort of impression that I was not doing what I should do and I was wasting my time. Whether God existed or not was the same to me; I just wanted to know the truth and choose my way of life-to live with God or without God.

I started to read books on different religions except Islam. I had never thought that Islam was a religion worth studying. It was for me, at that time, a sort of primitive idolatry of the simple mind (how ignorant I was!). I made friends with Christians, with whom I studied the Bible, to come to realize a few years later the existence of God. But then I had to face a dilemma because I could not “feel” God at all, in spite of my conviction that he should exist. I tried to pray in church, but in vain. I felt nothing but the absence of God.

I then studied Buddhism, hoping I would be able to feel God through Zen or Yoga. I found as many things in Buddhism that seemed to be true as I had in Christianity, yet there were many things I could not understand or accept. In my opinion, If God exists, He should be for everyone(59) and the truth should simple and clear to everyone. I could not understand why people should abandon ordinary life to devote themselves to God.

I was really at a loss for what to do to reach the end of my desperate quest for God. It was then that I met an Algerian Muslim. Born and raised in France, he didn’t even know how to pray and his life was quite far from the ideal of a Muslim; nevertheless, he had very strong faith in God. However, his belief without knowledge irritated me and made me decide to study Islam. To start with, I bought a French translation of the Qur’an, but I could not read more than two pages. It seemed so strange and boring. I gave up my effort to understand it alone and went to the mosque in Paris to ask someone to help me. It was a Sunday and there was a lecture for women. The sisters welcomed me warmly. It was my first encounter with practicing Muslim women. To my surprise, I felt myself very much at ease with them, although I’d always felt myself a stranger in the company of Christians. I started to attend the lecture every weekend and to read a book given to me by one of the Muslim women. Every minute of the lecture and every page of the book were, for me, a revelation, giving me great spiritual satisfaction I’ve never known before. I had an excited feeling that I was being initiated into the truth. What was wonderful, Subhaanallah (Praise be to Allaah), was my feeling the presence of God very close to me while in the posture of Sajdah (prostration).
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(57) Sister Khaula visited the Women’s Office of The Islamic Guidance Center in Buraidah, Al-Qassim, Saudi Arabia on 10/25/1993. She shared this information with other Muslim Sisters in the Office. 1 found it important to share with our Muslim brothers and sisters the Story of Khaula’s coming to Islam followed by her experience and advice concerning the Hijab.

(58) This is the concern of so many people in the World and especially in the West or in countries dominated by Western culture. People become “workaholic” to keep up with more and more of what they want to have. The secondary things of today are the necessities of tomorrow! The Medium way described by the Creator, Allah, is ignored except by the few.(Dr.S. As-Saleh)

(59) Allah is the God of everyone. This thought translates that God must be one. There is no nationalistic belonging to God! Being the God of everyone, He does not command some people to worship Him alone while at the same time makes it permissible for others to set up rivals with Him in worship. This means that His worship must be one and that it is not up to us to define this type of worship. The way of worship belongs to the One and Only One True God, Allah. This constitutes His religion and He had named this way: Islam.

Khula’s Story with the Hijab :

“Two years ago when I embraced Islam in France, the polemic around the wearing of the hijab at school was very hot. The majority of people thought it was against the principle of the public school which should keep its neutrality towards the religion. I, who was not yet Muslim then, could hardly understand why they were worried over such a tiny thing as a small scarf put on the head of Muslim students…but, apparently, French people who had faced the serious problem of the increasing non-employment rate and the insecurity in big cities became nervous over the immigration of workers from Arab countries. They felt aggrieved by the sight of the hijab in their town and in their school.

In Arab countries, on the other hand, a great wave of coming back of the hijab was being observed especially among the young generation, against the expectation, shared by some Arab people and the most of Western people, of its passing away from the scene as Westenerization took root.

The Islamic revival symbolized by the current resurgence of the hijab is often considered as an attempt of Arab Muslims to restore their pride and identity which have been repeatedly undermined by colonization and economic retardation. For Japanese people, the actual adherence of Arab people to Islam may seem a kind of conservative traditionalism or antiwesternism, which (the) Japanese knew themselves in the Meiji era at the first contact with the Western culture, and because of which they reacted against the Western life-style and the Western way of dressing. Man has always had a conservative tendency and reacts against which is new and unfamiliar without realizing whether it is good or bad for him. Some people still think the Muslim women insist on wearing hijab which is the “very symbol of the oppressed situation because they are enslaved by the tradition and are not sufficiently aware of their lamentable situation. If only, they probably think, the movement of the women’s liberation and independence awakes those women’s mind, they will take away the hijab.”

Such a naive point of view is shared by the people who have little knowledge of Islam. They, who are so accustomed to the secularism and the religious eclecticism, are simply unable to understand that the teaching of Islam is universal and eternal. Anyway, there are more and more women, beyond the Arab Nationality, all over the world embracing Islam as the true religion and covering the hair. I am but an example of these women. The hijab is surely a strange object for non-Muslim people. For them, the Hijab does not cover the woman’s hair but also hides something to which they have no access, and it’s why they feel uneasy. From the outside, effectively, they can never see what is behind the Hijab. I have kept the hijab since I became Muslim in Paris two years ago…In France, soon after my conversion, I put a scarf, matched in color to the dress, lightly on the head, which people might think a sort of fashion(60). Now in Saudi Arabia, I cover in black all my body from the top of my head till the tip of my toes including my eyes…At the time I decided to embrace Islam, I did not think seriously about whether I would be able to make the five prayers a day or put the hijab. May be I was afraid that I might find the negative answer, and that would affect my decisions to be Muslim. I had lived in a world which had nothing to do with Islam until I visited, for the first time, the Mosque of Paris. Neither the prayer nor the hijab were yet very familiar to me. I could hardly imagine myself making the prayer and wearing the hijab. But my desire to be a Muslim was too strong to worry about what was waiting for me after my conversion. Indeed, it was a miracle that I embraced Islam, Allah Akbar.

In hijab I felt myself different. I felt myself purified and protected. I felt the company of Allah. As a foreigner, I felt sometimes uneasy in a public place, stared by men. With hijab, I was not seen. I found that the hijab sheltered me from such impolite stares. I was also very happy and proud in hijab which is not only the sign of my obedience to Allah but also the manifestation of my faith…besides, the hijab helps us to recognize each other and to share the feeling of sisterhoods. The hijab has also the advantage of reminding the people around me that God exists and reminding me of being with God(61). It tells me: “be careful. You should conduct yourself as a Muslim” As a policeman becomes more conscious of his profession in his uniform, I had a stronger feeling of being Muslim with hijab.

Soon, I started to put the hijab before my going out from the house whenever I went to the Mosque. It was a spontaneous and voluntary act and no body forced me to do so. Two weeks after my conversion, I went back to Japan to attend the wedding ceremony of one of my sisters, and decided not to go back to France, Now that I became a Muslim and found that I’d been looking for, the French literature did not interest me any more. I had rather an increasing passion for learning the Arabic(62).

For me…it was a trial to live in a small town in Japan, isolated completely from Muslims, But such isolation helped me to intensify my consciousness of being a Muslim. As Islam prohibits the women to disclose the body and to wear clothes which accentuate the body line, I had to abandon many of my clothes such as mini-skirts and half-sleeve blouses. Besides, the Western style fashion does not match with the hijab. I decided, therefore, to make a dress by myself. I asked a friend of mine who knew dress-making to help me, and in two weeks I made a dress with a “pantaloon” after the model of a “Pakistani dress”. I did not mind people looking at my strange “fashion”.

Six months had past since I went back to Japan, when my desire to study the Arabic and Islam in a Muslim country grew so intense that I decided to realize it. I went to Cairo where I knew only one person.

I was at a loss to find none of my host family spoke English. To my great surprise, furthermore, the lady who took my hand to lead me into the house covered herself all in black from top to toe including the face. Such a “fashion” is now familiar to me and I adopt it for myself in Riyadh, but at that time, I was quite surprised at the sight.

I attended once in France a big conference for Muslims, and in that occasion I saw for the first time a woman in black dress with a face-cover. Her presence among the women in colorful dress and scarf was very strange and I said myself: ” there she is, a woman enslaved by the Arabic tradition without knowing the real teaching of Islam”, because I knew few things of Islam at that time and thought the covering of the face was but an ethnical tradition not founded in Islam.

The thought which came to me at the sight of a face-covered woman in Cairo was not very far from that. She’s exaggerating. Its unnatural…Her attempts to try to avoid any contact with men seemed also abnormal.

The sister in black dress told me that my self-made dress was not suitable to go out with. I was not content with her because I thought my dress satisfied the conditions of a Muslima’s dress…I bought a black cloth and made a long dress and a long veil called “Khimar” which covers the loins and the whole of the arms. I was even ready to cover the face because it seemed good “to avoid the dust”, but the sister said there was no need. I should not put the cover-face for such a reason while these sisters put it because they believed it a religious duty. Although most of sisters whom I got acquainted with covered the face, they constituted but a small minority in the whole city of Cairo, and some people apparently got shocked and embarrassed at the sight of black Khimar. Indeed the ordinary more or less westernized young Egyptians tried to keep a distance from those women in Khimar, calling them “the sisters”. The men also treated them with a certain respect and a special politeness on the street or in a bus. Those women shared a sisterhood and exchanged the salaam (the Islamic greeting) on the street even without knowing each other… Before my conversion I preferred an active pants-style to a feminine skirt, but the long dress I started to wear in Cairo got to please me very soon. It makes me feel very elegant as if I had become a princess. I feel more relaxed in long dress than in a pantaloon …

My sisters were really beautiful and bright in their Khimar, and a kind of saintliness appeared on their faces…Every Muslim devotes his life to God. I wonder why people who say nothing about the “veil” of the “Catholic Sisters” criticize the veil of the Muslima, considering it as a symbol of “terrorism” or “oppression”.

I gave a negative answer when the Egyptian sister told me to wear like this even after my return to Japan….If I show myself in such a long black dress on the street in Japan, people might think me crazy(63). Shocked by my dress, they would not like to listen to me, whatever I say. they would reject Islam because of my appearance, without trying to know its teaching(64). Thus I argued with her.

Sixth months later, however, I got accustomed to my long dress and started to think I may wear it even in Japan. So, just before my return to Japan, I made some dresses with light colors and white Khimars, thinking they would be less shocking than the black one.

The reaction of the Japanese to my white Khimar was rather good and I met no rejection or mockery at all. They seemed to be able to guess my belonging to a religion without knowing which it is. I heard a young girl behind me whispering to her friend that I was a “Buddhist nun”…

Once on a train I sat beside an elderly man who asked me why I was in such a “strange fashion”. I explained him that I was a Muslim and in Islam women are commanded to cover the body and their charm so as not to trouble men who are weak to resist this kind of temptation. He seemed very impressed by my explanation, may be because he did not welcome today’s young girls’ provocative fashion. He left the train thanking me and saying he would have liked to have more time to talk with me on Islam.

My father was sorry that I went out even on the hottest day in summer with a long sleeve and a head-cover, but I found the hijab convenient for avoiding the direct sunlight on the head and the neck… I felt rather uneasy in looking at the white thigh of my younger sister who wore short pants. I’ve often been embarrassed even before my conversion by the sight of a woman’s busts and hips traced by the shape of her tight thin clothes. I felt as if I had seen something not to be seen. If such a sight embraces me who is of the same sex, it is not difficult to imagine what effect it would give to men.

Why hide the body in its natural state?, you may ask. But think it was considered vulgar fifty years ago in Japan to swim in a swimming suit. Now we swim in a bikini without shame. If you swim, however, with a topless, people would say you are shameless, but go to a South-France’s beach, where many women, young and old, take a sun-bath in a topless. If you go to a certain beach on the west coast in America, the nudists take a sun-bath as naked as when they are born. On the other side, at the medieval times, a knight trembled at a brief sight of a shoe of his adoring lady. It shows the definition of women’s “secret part” can be changed. How you can answer to a nudist if she asks you why you hide yours busts and hips although they are as natural as your hands and face? It is the same for the hijab of a Muslima. We consider all our body except hands and face as private parts because Allah defined it like this(65). Its why we hide them from male strangers. If you keep something secret, it increases in value. Keeping woman’s body secret increases its charm. Even for the eye of the same sex, the nape of a sister’s neck is surprisingly beautiful because it is normally covered. If a man loses the feeling of shame and starts to walk naked and excrete and “make love” in the presence of other people, he would then become no different than an animal. I think the culture of men started when men knew the sense of shame.

Some Japanese wives (put their) make up only when they go out, never minding at home how they look. But in Islam a wife tries to be beautiful especially for her husband and a husband also tries to have a nice look to please his wife. They have shame even between themselves and towards each other. You may say why we are “over-sensitive” to hide the body except the face and the hands so as not to excite men’s desire, as if a man looks always at a woman with a sexual appetite.

But the problem of sexual harassment so much talked about recently shows how men are weak to resist to this kind of attraction. We could not expect prevention of sex harassment only by appealing men’s high morality and self-control…As a short skirt might be interpreted by men to say: ” if you want me, you may take me”, a hijab means clearly, “I am forbidden for you. “

Three months after coming back from Cairo, I left Japan to Saudi Arabia, and this time with my husband. I had prepared a small black cloth to cover the face with…Arriving at Riyadh, I found out that not all the women covered the face. The non- Muslim foreigners of course put only a black gown nonchalantly without covering the head, but the Muslim foreigners also uncovered the face(66). As for the Saudi women, all of them seemed to cover perfectly from top to toe. On my first going out, I put the niqab and found out (that) it (was) quite nice. Once accustomed to it, there is no inconvenience. Rather, I felt quite fine as if I became a noble and special person. I felt like the owner of a stolen masterpiece who enjoyed the secret pleasure: I have a treasure that you don’t know and which you are not allowed to see. A foreigner might see a couple of a fat man and a woman all covered in black who follows him in the street in Riyadh as a caricature of the oppressing-oppressed relationship or the possessing-possessed relationship, but the fact is that the women feel as if they were queens guarded and lead by servants.

During the first several months in Riyadh, I covered only the part beneath the eyes. But when I made a winter cloth, I made on the same occasion a thin eye-cover. My armament then became perfect and my comfort also. Even in a crowd of men, I felt no more uneasiness. I felt as if I had become transparent before the eyes of men. When I displayed the eyes, I felt sometines uneasy when my eyes met a man’s eye accidentally, especially because the Arab people have very keen eyes. The eye-cover prevents, like black sun-glasses, the visual intrusion of strangers.

Khaula further says that the Muslim woman “covers herself for her own dignity. She refuses to be possessed by the eyes of a stranger and to be his object. She feels pity for western women who display their private parts as objects f or male strangers. If one observes the hijab from outside, one will never see what is hidden in it. Observing the hijab from the outside and living it from inside are two completely different things. We see different things. This gap explains the gap of understanding Islam. From the outside, Islam looks like a ‘prison’ without any liberty. But living inside of it, we feel at peace and freedom and joy that we’ve never known before…We chose Islam against the so-called freedom and pleasure. If it is true that Islam is a religion that oppresses the women, why are there so many young women in Europe, in America, and in Japan who abandon their liberty and independence to embrace Islam? I want people to reflect on it. A person blinded because of his prejudice may not see it, but a woman with the hijab is so brightly beautiful as an angel or a saint with self-confidence, calmness, and dignity. Not a slight touch of shade nor trace of oppression is on her face. ‘They are blind and cannot see’, says the Qur’an about those who deny the sign of Allah, but by what else can we explain this gap on the understanding of Islam between us and those people.” (3/1993)

Note: Khula’s article was sent (late 1993) to the Women’s Office of the Islamic Guidance Center, Buraidah, Al- Qassim, KSA.

Source : The Hijab Why ?  (pg 43-55) – by Dr. Saleh As-Saleh (rahimahullah)

Regarding what is obligatory upon men and women to cover of their bodies

A woman is commanded to cover her hair with a veil when she prays by herself in her house, whereby she is allowed to expose it outside the salât. Therefore, it is the Right of Allâh on us to take an adornment when praying.

No one has the right to circumambulate the Ka’bah nakedly[1] even if he is alone in darkness where no one can see him. Likewise, it is not permissible for him to pray nakedly even if he is by himself.

It is from this point that we understand that, taking of an adornment in salât, is not for the purpose of veiling from people. Doing that is one thing and veiling from people is another thing. Also, it is understood that, an individual may cover in salât that which is permissible for him to expose outside the salât, and a woman may expose in salât that which she covers from the sight of men.

The example of the first issue is like that of the shoulders. For verily the Prophet (Sallalaahu Alaihi wa Sallam), has forbidden one of us to pray in one cloth that covers not his shoulders this is because it is the right of salât that one covers his shoulders when he prays though it is permissible for him to expose his shoulders to men outside the salât.

Likewise the free woman,[2] it is a must on her to put on a head-covering when praying as the Prophet (Sallalaahu Alaihi wa Sallam),  said:

“لاَ يَقْبَلُ اللهُ صَلاَةَ حَاءِضٍ إِلاّ بِخِمَارٍ”

Allâh the Almighty will not accept the prayer of the woman who reached puberty except with a head-covering” though it is not upon her to put on Khimâr [i.e., head-covering] whenever she is with her husband or her family members. That is because it is permissible for her to expose the hidden adornment to them, but it is not permissible for her to expose her head when praying, neither to her family members nor other than them.

And the opposite of that are the face, the hands and the feet. It is impermissible for her to expose these parts to foreign men according to the most correct opinion. Contrary to what was before the abrogation of that rule, as a matter of fact, she is only allowed to expose her garment. But as for covering those parts [face, hands and feet] in salât, it is not obligatory according to the consensus of the scholars though they are from the hidden adornment. But as for the ruling of the hands, the majority of the scholars like Abu Haneefah, Shafi’ee and others, have agreed upon the permissibility of exposing them in salât. And this is one of the narrations of Imam Ahmad. Also, according to Abu Haneefah it is permissible to expose the feet when praying, and this is the strongest opinion; because Ayesha has considered it from the apparent adornment.

[1] It is agreed upon. And it is emanated in “Sahih Abi Dawud” [637] and “Ir’waa Al-Ghalil” [275].

[2] I said: Particularization of Khimâr to the free woman is of the issues that has no proof for it. Rather, the generality of the following Hadith negates that. And look in the previous comment.

Taken from “The Veil of The Muslim Women and Her Dress in Salat” – by Sheikh-ul-Islâm Ibn Taymiyyah which has its verification by the Muhaddith of our times Sheikh Muhammad Nasrideen Al-Albaani may Allâh have mercy on them both. 

Buy the book here http://www.authenticstatements.com/bk-00052/

The Young Girl and the Veil – Shaykh ‘Uthaymeen

Question posed to Shaykh ‘Uthaymeen, rahimahullah:

Q. My brother dresses his four year old daughter in a veil and says, “He who grows up upon something grows old upon it”, and he tries to force this upon my children.  Whereas I disagree with him in this, and say to him, when they reach their menses.  What is your opinion about this severity by which he has chained the childhood of this child at the age of four?  May Allah reward you with good.

A. There is no doubt that your brother’s statement is the common occurance: He who grows up upon something grows old upon it, this is why the Prophet, salallahu ‘alayhi wa salam, has ordered the one who reaches the age of seven years to perform the prayer, even though he is not yet responsible for his actions, rather this is an order than he be accustomed to it.

As for a young girl, there is no ruling concerning her private zone, it is not obligatory upon her to cover her face, neck and hands or feet, and it is not befitting that she be forced into this.  Whereas if she reaches a stage at which men start to become attracted to her, then she should wear the hijab to prevent trials and evil.  This varies with different women, for there are some who develope quite rapidly, while others are the opposite of this.  Allah is the One Who gives success.

Shaykh Ibn ‘Uthaymeen
[Fataawa Manaar al-Islaam: 3/810]
From the  book  “Islamic Fataawa Regarding the Muslim Child”, page 153

Women Wearing Hijab And Make-up In Public: Two Conflicting Contradictions In Islam – Shaykh Albanee

Women Wearing Hijab And Make-up In Public: Two Conflicting Contradictions In Islam – Shaykh Albanee 

source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 697

maa shaa Allaah this is truly a much needed clarification of the ruling on makeup, about which many are unaware. shaykh al-albaani (rahimahullaah) advises both women and men in this regard.

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Question #3: “Is it allowed for the woman to put on make-up if she leaves her house wearing the hijaab?”

Shaykh al-Albaani (rahimahullaah) answers:

It is not permissible for the woman who does not wear hijaab, let alone who wears hijaab, to use the makeup of the disbeliever, the make-up of the rebellious and disobedient (to Allaah). When were you aware of some women’s adornment called by a name for which Allaah did not send down an authority: ‘make-up’? This is a word that we don’t know, not us nor your forefathers from before. Rather, it is a foreign word expressing an adornment for the rebellious and disobedient women of Europe; and our women – except those of them whom Allaah protects – unfortunately imitate decorating themselves with this adornment which the Islamic society is being affected by, namely make-up. So it is not permissible for the woman. And this reality is one of the strange ironies: in the road we see a woman wearing a decent hijaab (but) I don’t say the Islamically legislated hijaab; she ties what they call the ‘ishaarb’ – or khimaar which is the (correct) Arabic word – covering her hair, her neck and so on, but she has face powder and lipstick on. This (wearing the hijaab) is against this (wearing make-up): two contradictory, conflicting matters that do not go together. What is the reason (for this type of occurrence)? It is one of two things: either ignorance and heedlessness of the Islamically legislated ruling or it is due to the women’s following of the temptations of shaytaan.

Therefore, we firstly remind the women who suffer from this make-up. Then secondly, we remind the guardians of women such as a father or a husband or a brother, due to the fact that (the Prophet) (‘alayhi ssalaat wa ssalaam) said: ‘Everyone of you is a shepherd and everyone of you is responsible for his flock. So the man is a shepherd and he is responsible for his flock-’[1] to the end of the hadeeth. Thus, the Arabic or general proverb states: ‘The horse is from the horseman.’ So you, the husband of the woman, it is not permissible for you to allow her to go out in this manner which puts to trial the middle-aged men, let alone the young men! And you, O man, O father, O brother, are supposed to be very jealous. Why? Because the Prophet (sallAllaahu ‘alayhi wa aalihi wa sallam) used to say: ‘A duyyooth will not enter Paradise.’[2] Why? Who is a duyyooth? He is the one who does not guard his womenfolk jealously.”


[1] Saheeh al-Bukhaari # 893
[2] Saheeh at-Targheeb # 2071

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Source : A Series of Benefits from Shaykh al-Albaani