what to wear to a masjid mosque in islam hijab awrah

1. CLOTHING WORN
TO THE MASJID
(All images depicted throughout this document
are designed in a manner that is not intended to
recreate the creation of Allah!)
BEFORE ENTERING THE MASJID LOCATE THE CORRECT ENTRANCE:
Just as it is important to pay special attention to the
clothing one wears to the masjid, it is also imperative for the
one visiting the masjid that they enter through the correct
entrance. Therefore, one should look for posted signs which
specify the male and female entrances and prayer areas, both
inside and outside of the masjid.

2. One should also avoid transporting their wet umbrellas and
raincoats into the masjid.
If possible, these items should be neatly placed on the
shoe/coat rack. If no space is available, these items should be

3. placed neatly against the wall, as not to clutter the floor of
the prayer hall (musalla).
REMOVE SHOES:
After stepping through the correct entrance of the masjid,
one should remove their shoes and place them neatly on the shoe
rack. If the shelves/racks are completely filled with shoes, one
should then find a space next to the rack to neatly place their
shoes; so, that they will not block the aisles or become an
obstacle/tripping hazard.

4. With regard to removing shoes prior to entering the
masjid, it is important to note that there is no doubt that the
early masajid (mosques) were not furnished with carpeted floors;
rather, the floors were of sand and pebbles. Therefore, it did
not matter if one entered the masjid wearing shoes. However,
since today’s mosques are furnished with carpets, walking upon
them with shoes may lead to dirt/impurities being introduced
into the masjid by people whom are heedless to inspect their
shoes.

5. DRESS APPROPIATELY AND BE IN A STATE OF PURITY:
Before entering the masjid, one should dress appropriately
and be in a state of Taharah (purity of body, clothes, and
location). The evidence for this ruling is Surah Al-Muddaththir
(74:4) of the Quran which reads: “And purify your garments.”
Therefore, one planning to visit the masjid should wear clean
clothing that conforms to Islamic guidelines; such as ensuring
that their clothing is clean and free of Najasa; i.e., major
impurities such as urine, feces, vomit, menstrual/postnatal
blood, and sexual discharge. Najasa in Islam refers to the
impure substances that a Muslim must avoid and wash off their
clothes after coming into contact with them. As such, any female
who is experiencing menstrual or postpartum bleeding should not
enter the masjid’s prayer hall (musalla) to perform salat.
The evidence for this ruling is a hadith collected by Bukhari
wherein Aisha (RA) reported: “Fatima bint Abi Hubaish said to

6. Allah's Apostle (P.B.U.H.), ‘O Allah's Apostle! I do not become
clean (from bleeding). Shall I give up my prayers?’ Allah's
Apostle replied: ‘No, because it is from a blood vessel and not
the menses. So when the real menses begins give up your prayers
and when it (the period) has finished, wash the blood off your
body (take a bath) and offer your prayers.’” Furthermore, a
hadith collected by Abu Dawud that was narrated by Umm Salamah
(RA) reports: “At the time of the Messenger of Allah (P.B.U.H.),
women in nifaas used to stay (away from performing salat, etc)
for forty days.” It is also important to note that salat can be
performed if the bleeding ceases sooner than the forty
prescribed days. However, any bleeding after the forty day
period should be regarded as istihada; i.e., any vaginal
bleeding or discharge that is not menstrual or postpartum.
One should also purify themselves if an impure substance
falls upon them by removing the impurity and washing themselves
and their garment with water until the impure substance is no
longer present. If the stain is difficult to remove despite
repetitive cleaning, then it may be overlooked. If the impurity
is no longer visible after the first washing, then one washing
is sufficient. The evidence for these rulings is a hadith in the
collection of Imam Muslim wherein Ayesha reported: “I used to
scratch the sperm from the Messenger’s (P.B.U.H.) clothes if it

7. was dry, and washed if off if it was still wet, then he would
pray in those clothes.” However, it is important to note that
the urine of a male baby that has not been weaned can be
overlooked and pardoned. It is sufficient just to sprinkle water
over this urine. The evidence for this ruling is a hadith in the
collection of Bukhari that was narrated by Umm Qais, wherein it
was reported: “She came to the Messenger of Allah (P.B.U.H.)
with her un-weaned son. After a while, the baby urinated on the
Messenger of Allah’s (P.B.U.H.) lap. The Messenger of Allah
(P.B.U.H.) called for some water, which he sprinkled over his
clothes, and did not give them a complete washing.” Moreover, a
hadith collected by Abu Dawud reports: “Ali narrated that the
Messenger of Allah said, ‘The urine of a baby boy should have
water sprinkled upon it. The urine of a baby girl is to be
washed off.’ Qatadah says: ‘This refers to a male baby that has
not yet begun to eat. If he already eats, then the garment is to
be washed.’” In addition, another hadith collected by Abu Dawud
reports: “A woman came to the Messenger of Allah (P.B.U.H.) and
said O Messenger of Allah (P.B.U.H.), I do not have but one
outfit and I have my monthly period when I am wearing it, and
sometimes I see blood on it. What should I do?’ The Messenger of
Allah (P.B.U.H.) replied: ‘After the menstrual cycle is over,
wash the blood stained area and then you can pray with it.’ The
woman said, ‘O Messenger of Allah (P.B.U.H.), what if the blood

8. traces don’t come out?’ He replied: ‘It suffices for you to
clean it with water, and the traces of blood will not harm you.
If the impurity is not visible, such as urine, it is sufficient
to wash it once.’” Lastly, a hadith in the collection of Abu
Dawud reports that Abu Saeed al-Khudri reportedly said: “The
Messenger of Allah (P.B.U.H.) prayed with us one day. Whilst he
was engaged in the prayer he took off his shoes and placed them
on his left. When the people saw this, they took off their
shoes. When he finished his prayer he said, ‘Why did you take
your shoes off?’ They said, ‘We saw you taking your shoes off,
so we took our shoes off.’ He said, ‘Verily Jibreel came to me
and informed me that there was dirt - or he said: something
harmful - (in another narration: filth) on my shoes, so I took
them off. Therefore, when one of you goes to the mosque, he
should look at his shoes; if he sees in them dirt - or he said:
something harmful - (in another narration: filth) he should wipe
them and pray in them.’”
Lastly, it is also important to note that the bottom of
one’s clothes is also cleaned of impurities by default whenever
one walks across the dirt of the ground. The evidence for this
ruling is a hadith collected by Abu Dawud wherein it was
narrated that the slave-mother of Ibrahim ibn Abdur-Rahman ibn
Awf asked Umm Salamah, the wife of the Prophet: “I am a woman

9. who wears clothes with a long tail and I walk in filthy places;
(then what should I do?).’ Umm Salamah replied: ‘The Messenger
of Allah (P.B.U.H.), said, ‘What comes after it (the dirt)
cleanses it.’”
It is also important to note that in instances wherein one
is unable to perform salat due to minor impurities, then wudu
should be made as a means of purification. However, if one is
impure due to major impurities, as in the case of sexual
intercourse, then a complete ghusl (ritual bath/shower) must be
performed before they can perform salat; regardless of the fact
that they are wearing clean clothing.
The clothing which one wears to the masjid for the purpose
of performing salat must also cover their awrah, and should
neither be transparent, reveal the exact shape of the body
(tight clothing), nor be adorned with distracting or offensive
images.

10. Furthermore, Allah has commanded the Muslim worshipper to
beautify and adorn themself for prayer. Therefore, since a
masjid is theoretically a house of prostration (prayer), one
should always wear their best clothing when attending the masjid
for the purpose of performing salat. The evidence for this
ruling is Surah Al-Araaf (7:31) of the Quran which reads: “O
Children of Adam! Take your adornment (by wearing your clean
clothes) while praying.” This verse is important; because, its
context pertains to the mushrikeen (pagans) who used to
circumambulate the Kaaba naked. Therefore, in order to ensure
that Muslims do not emulate the pagan practices of old; i.e.,
worshipping Allah with their private areas exposed, this verse
orders Muslims to adorn their body by wearing clean clothing
that covers the required areas during salat. Hence, the reason
women are commanded to cover their heads when praying, although
they are allowed to uncover their heads in front of their
mahrams (male members they are not allowed to marry); i.e., to
adorn themselves.

11. PERFORMING SALAT IN WORN OR DIRTY CLOTHES:
Performing salat in worn clothes is permissible provided
that none of the awrah is exposed. If a garment has holes they
should be patched. The evidence for mending worn clothing is the
hadith of Tirmidhi wherein Ayesha reported: “The Holy Prophet
(P.B.U.H.) used to mend his shoes, sew his clothes and work in
his household just as one of you works in his own house. She
also reported that he was a man among men who used to patch his
clothes, milk his goats and engage in work.”
With regard to performing salat in dirty clothing which
does not contain any impure substances, to do so out of
necessity is permissible; however, it is disliked. In fact, the
ruling regarding taking a ghusl before performing the jummuah
salat is the result of the discomfort that the Prophet
(P.B.U.H.) and some of his companions experienced from the odor
of those who wore dirty and sweaty clothes to the masjid. The

12. evidence for this ruling is the hadith of Abu Dawud wherein
Aisha reported: “People would come to Friday prayer from their
houses in neighboring villages dressed in dusty woolen garments
which emitted bad odors. One of them came to the Messenger of
Allah (P.B.U.H.) while he was in ‘Aisha’s home. The Messenger of
Allah (P.B.U.H.) said to him, ‘It would be good if you cleaned
yourself on this day.’”
In light of the above mentioned information, it is
important to note that Prophet Muhammad (P.B.U.H.) strongly
recommended that every Muslim who plans to attend the Friday
congregational prayer should take a complete Islamic bath
(ghusl).
However, the obligation was later reduced to a strong
recommendation. This fact is evident from another hadith of Abu
Dawud wherein Samurah quoted Allah’s Messenger (P.B.U.H.) as

13. saying: “Whoever makes wudu on Friday, it is good (for him), but
if ghusl is taken, it is better.”
SCANTILY CLAD:
While addressing the subject of clothing worn to the
masjid, it is imperative that every Muslim female be properly
educated about their Islamic dress code so that they are not
influenced by secular customs to the point that they fail to
adhere to the requirements of a proper hijab out of ignorance.
It is therefore important to note that the hijab in Islam is
that which blocks men’s erogenous views from observing the
beauty of women. However, it is impossible for women to conceal
all of their beauty; nevertheless, by avoiding unnecessary eye
contact and conversations, a woman can make it clear to a man
that she is not interested in unlawful advances from him. The
evidence supporting this directive for women is Surah 24:31 of
the Quran which reads: “And tell the believing women to lower

14. their gaze and be modest, and to display of their adornment only
that which is apparent, and to draw their veils over their
bosoms, and not to reveal their adornment save to their own
husbands or fathers or husbands' fathers, or their sons or their
husbands' sons, or their brothers or their brothers' sons or
sisters' sons, or their women, or their slaves, or male
attendants who lack vigor, or children who know naught of
women's nakedness. And let them not stamp their feet so as to
reveal what they hide of their adornment. And turn unto Allah
together, O believers, in order that ye may succeed.”
In light of this evidence, a female should place a great
deal of emphasis on not drawing attention to herself by either
walking seductively or moving her feet in a manner that would
arouse the desires of the male members of society. Therefore,

15. one should take extreme caution when wearing jewelry or using
henna for artistic decoration. This point is crucial; because,
Allah has made the entire female body beautiful to the male.
Therefore, a female should not underestimate the importance of
ensuring that the hijab of her body does not neglect her feet.
Nevertheless, it is important to reiterate that any adornment to
the body of a female is only permissible to be viewed by her
husband and other mahram members of her family; i.e., not
displayed at the masjid or publically.
COVERING THE FEET FOR WOMEN:
Islamic scholars have differed with regarding to the
subject of women covering their feet as part of her awrah;
namely, are they awrah only in salat, outside of the salat,
both, or neither. Additional concerns pertain to whether a woman
can pray either barefoot or wearing transparent socks, or must
the socks be of a thick and concealing design.

16. Among the common positions on this matter are the following:
1) The uncovered feet of a woman are regarded as her
nakedness.
This position is accepted by Imams Malik, Shafi’I, and
Ahmad Ibn Hanbal. This position is based on the direct
implication of a mursal (a narration missing one of its links of
transmission) narration at the level of hasan that was collected
by Abu Dawud wherein Aisha (RA) reported: “Asma, daughter of Abu
Bakr, entered upon the Apostle of Allah (P.B.U.H.) wearing thin
clothes. The Apostle of Allah (P.B.U.H.) turned his attention
from her. He said: ‘O Asma, when a woman reaches the age of
menstruation, it does not suit her that she displays her parts
of body except this and this, and he pointed to her face and
hands.’” This position is also strengthened by a Sahih Hasan

17. hadith in the collection of Tirmidhi wherein Umm Salamah (RA)
reported: “What should women do with their hems? He (P.B.U.H.)
said: ‘They should let them down a hand span.’ She said: ‘Then
their feet will show.’ He (P.B.U.H.) said: ‘Then let it down a
cubit, but no more than that (not to expose the feet).’”
This hadith is also found in the collections of Nasa'i and Abu
Dawud, with the wording, “then she will be uncovered.” This
hadith was also classed as Sahih by al-Albaani in al-Silsilah
al-Saheehah, 1864.
Lastly, according to Shaikh Bin Baz, “It is not allowed for
a woman to pray in a very thin garment or any other thin
garment. The prayer in such clothing is not correct.” Moreover,
a transparent garment only accentuates the attractiveness of a
woman and becomes a potential source of mischief; because, it

18. makes a woman appear naked even when she is wearing clothes. In
essence, the clothing worn by a woman should be concealing
enough to prevent an onlooker from seeing what either lies
beneath the garment or the color of her skin.
It is therefore obligatory upon a woman to cover all of her body
during salat, except for her face and hands. Nevertheless, if a
woman also chooses to cover her hands, there is nothing wrong
with this. However, it is important to note that the woman who
chooses not to do so should not be deemed impious.
As for her feet, a woman must either cover them with socks
that cover and conceal them or with clothing [a dress, for
example] that rests over them. However, adhering to this
practice depends upon which position the female in question

19. adopts; i.e., if the uncovered feet of a woman are regarded as
her nakedness.
2) The uncovered feet of a woman are not regarded as her
nakedness.
This position was rationalized by examining the wording
from the verse of Surah 24:31 of the Quran which reads: “And
tell the believing women to lower their gaze and be modest and
to display of their adornment only that which is apparent... The
key evidence of those scholars whom support this position is the
words: “and to display of their adornment only that which is
apparent.” They argument for this group is that the foot is not
customarily a location of beauty. They maintain that even though
the feet may be regarded as a location of beauty for a minority

20. of the population, regulations are set according to the general
rule. Thus, when Allah, the Exalted, says in Surah 24:31 of the
Quran: “...And let them not stamp their feet so as to reveal
what they hide of their adornment” i.e., the ringing of anklets,
this conveys that the feet themselves are of the beauty which is
apparent. This position is fortified by the fact that Aisha, the
Mother of the Believers, reportedly said in a hadith narrated by
Ibn Abi Hatim, as quoted by Ibn Taymiyyah in Hijab al-Mar'ah on
page 17, when commenting on the above mentioned verse, “The toe-
ring - a silver ring which is on the toes.” Furthermore, the
scholars supporting this position declare that if the
establishment is by the Prophet's saying, “The woman is to be
covered,” along with it being established that some of her body
is excluded due to hardship of [avoiding] exposure, then, by
analogy, it should necessitate that the feet also be excluded,
due to the corroboration of hardship. This is because she would
be put to hardship by her foot showing when she walked
barefooted or with shoes, for she may not always find khuffs or
socks with which to cover them. Along with this, desire is not
aroused by looking at the foot such as is aroused by looking at
the face, and so if the face is not awrah, in spite of the
plentiful arousal of desire, then the foot is more appropriate
to remain uncovered in view of the hardship associated with
covering it.

21. 3) The feet of women are nakedness outside of salat, but not
during the salat.
The scholars whom support this position maintain that it is
permissible for a woman to display her feet during salat. This
is the position of Imam Abu Hanifah. This is also the view
favored by Shaykh al-Islam Ibn Taymiyah who reportedly said that
it is permissible for a woman to display her feet during salat,
which according to Imam Abu Hanifah, is the stronger position,
for Aisha considered it of the apparent beauty. Thus, serving as
evidence that women used to show their feet initially, just as
they used to show their faces and hands, for they used not to
walk in khuffs or shoes.
As evidence for this position, a Hadith recorded by Abu
Dawud which al-Hakim considers correct and sound, states that
Umm Salamah (RA) reportedly asked Allah’s Messenger (P.B.U.H.):
“Can a woman perform a prayer in a Dir’ (a long and wide garment
that covers a woman’s body) and Khimar (head cover) without Izar
(a loin cloth)?’ The Prophet (P.B.U.H.) said: ‘If the Dir’ is
long and wide so that it covers the body to the external part of
her feet.’ The Prophet (P.B.U.H.) said: ‘The whole body of a
woman is an awrah (parts to be covered).’” Furthermore, Hijab
al-Mara'ah wa-Libasuha fi al-Salah (pp. 17-18), cites a
narration wherein Umm Salamah reportedly said: “A woman should

22. pray in an ample garment which covers the tops of her feet, and
so when she makes sajdah, the bottoms of her feet may show.”
In light of the above mentioned ahadith, even if a woman
wears a garment that reaches to the floor, when she prostrates
the bottom of her feet may unintentionally become exposed.
Therefore, some scholars opined that a woman’s uncovered feet
are not deemed her nakedness in that she is not required to

23. cover them, but they are however, her nakedness for the purposes
of looking and touching; i.e., it is not permissible for non-
mahram men to intentionally look at or touch a non-mahram
woman’s feet.
In conclusion, regardless of which position a female
adopts, it is preferable and more precautionary to cover the
feet. However, due to the existence of scholarly disagreement on
some details, one who follows another opinion in good conscience
should not be criticized; and Allah knows best.
PURSES AND HAND BAGS IN THE MASJID DURING SALAT:
Purses and hand bags could create a nuisance whenever they
are selfishly positioned in the intended prostration areas of

24. fellow female worshipers. Therefore, any female who opts to
bring a purse or hand bag into the masjid should be considerate
of her fellow worshipers and position the item either between
her legs, in front of her feet, or slightly in front of her
prostration area, as if it were a sutra blocking someone from
walking in front of her during salat.
THE WEARING OF MAKEUP, PERFUME, JEWELRY, ETC AT THE MASJID:
The wearing of makeup, perfume, and jewelry to illuminate
one’s beauty should also be avoided by the female who attends
the masjid. Earrings and jewelry for piercings should also be

25. left at home; especially, since the scholarly consensus only
supports the piercing of the ears; i.e., wearing earrings.
The female who avoids the use of these enhancements will be in
compliance with Surah 24:31 of the Quran which reads: “And tell
the believing women to lower their gaze and be modest and to
display of their adornment only that which is apparent...
Ironically, the same ruling is found in 1st
Timothy 2:9 of the
Bible which reads: “likewise, women should adorn themselves in
respectable apparel, with modesty and self-control, not with
braided hair and gold or pearls or costly attire.”

26. The reason the Bible is referenced here is to prove the
point that despite the fact that one’s religious scripture
issues a straightforward commandment, strong secular influences
that are left unchecked can lead to the abandoning of a
religious directive detailed in one’s holy book. Hence, the
reason for the recent phenomena of sexy praise dancing and some
Christian women electing to engage in the practice of going to a
nightclub on Saturday night and then attending the Sunday
worship service at their church wearing the same skimpy outfit
that they wore to the nightclub.
In light of the above mentioned examples, it is also
important to note that in some western countries, Muslim women
are beginning to visit the masjid wearing tight jeans, short
skirts, and no hair covering.

27. Men are also not exempt from attending the masjid without
having their awrah covered or their body properly adorned for
prayer.

29. Therefore, no skin from the male awrah should ever be visible.
Likewise, the silhouette of their private parts should neither
be exposed nor should their shoulders be uncovered during salat.

30. What is more, men at the masjid should take special care not to
adorn their body and clothing with items that will draw
attention to their private parts, such as wallet chains,
decorative/unfastened belts styles, etc.

31. The evidence for these rulings is a hadith of Imam Muslim
wherein Abu Sa’eed al-Khudri reportedly said: “The Messenger of
Allah (P.B.U.H.) said: ‘No man should look at the awrah of
another man and no woman should look at the awrah of another
woman. No man should be with another man under one cover and no
woman should be with another woman under one cover.’” Thus,
indicating that the garment being worn must cover the entire
awrah to the point that another person is unable to see the
silhouette of the body part being covered. Furthermore,
regarding what constitutes the awrah of a man, a hadith of Ahmad
reports: “The Messenger of Allah (P.B.U.H.) said, ‘What is
between navel and knee is Awrah.’” Thus, indicating that the
male garment must at least cover the area between the navel and
knees. This fact is further substantiated by a hadith of Bukhari
which stresses the importance of covering the shoulders during
salat, wherein Said bin Al Harith narrated: “I asked Jabir bin
Abdullah about praying in a single garment. He said, ‘I traveled
with the Prophet (P.B.U.H.) during some of his journeys, and I
came to him at night for some purpose and I found him praying.
At that time, I was wearing a single garment with which I
covered my shoulders and prayed by his side. When he finished
the prayer, he asked, ‘O Jabir! What has brought you here?’ I
told him what I wanted. When I finished, he asked, ‘O Jabir!
What is this garment which I have seen and with which you

32. covered your shoulders?’ I replied, ‘It is a (tight) garment.’
He said, ‘If the garment is large enough, wrap it round the body
(covering the shoulders) and if it is tight (too short) then use
it as an Izar (to be tied around ones waist/navel, which hangs
down below the knees).’”
A Muslim should also avoid attending the masjid wearing
pajamas to perform salat. This act is becoming a common
occurrence in some Western countries. Nevertheless, despite the
popularity of this practice, it is important to note that
pajamas are designed merely for bedroom comfort and should not
be worn to the masjid unless it is a necessity. Furthermore,
even those Muslims living inside of the masjid should avoid
performing salat in their pajamas without a justifiable reason.
Regarding the awrah of a woman, the Quran in Suran Al-Ahzab
(33:59) reads “O Prophet! Tell thy wives and daughters, and the
believing women, that they should cast their outer garments over
their persons (when abroad): that is most convenient, that they
should be known (as such) and not molested. And Allah is Oft-
Forgiving, Most Merciful.” More explicit details are also found
in a hadith collected by Abu Dawud wherein Aisha, declared: “The
Prophet (P.B.U.H.) said: Allah does not accept the prayer of a
woman who has reached puberty unless she wears a khimar
(headscarf covering the hair, ears neck and bosom).”

33. Furthermore, another hadith in the collection of Abu Dawud that
was narrated by Aisha serves as evidence that only the face and
hands are permitted to be exposed. The hadith in question reads:
“Asma, daughter of Abu Bakr, entered upon the Apostle of Allah
(P.B.U.H.) wearing thin clothes. The Apostle of Allah (P.B.U.H.)
turned his attention from her. He said: ‘O Asma, when a woman
reaches the age of menstruation, it is not fitting that any part
of her should be seen except this, and he pointed to her face
and hands.’” Thus, it becomes clear that the awrah of a woman
consists of everything except her face and hands. It is also
important to reiterate that the garments covering the awrah must
neither be form-fitting nor transparent. In addition, the hijab
worn by the female must not reveal any skin from her neck or
bits of hair while she is either moving around or performing
prayer. Make sure it stays secure!

34. SUPPLEMENTAL ITEMS FOR COVERING A FEMALE’S NAKEDNESS:
New Muslims or those with a restricted budget can modify
their current wardrobe; thus, making their available clothing
more modest in order to comply with the conditions for a proper
hijab. Consequently, one can purchase collars/neck coverings
that are worn under a shirt to cover the neck and chest areas.
Wrists and forearm covers are also advantageous; because, they
enable short sleeve garments to adequately cover the arms.

35. Ideally, the hijab - head piece should be long enough that
it covers the arms and back; because, a female should not have
to worry if her shirt is going to expose portions of her back
when she bends down during prayer. Remember, the masjid is a
place for worship, not for making a fashion statement! The
Muslim brothers and sisters whom are there for the right reasons
should not be paying attention to what one is wearing; because,
they should be too busy focusing on their prayers.

37. These points are verified by the following hadith of Imam Muslim
wherein Abu Hurayrah reported that the Prophet (P.B.U.H.) said:
“There are two types of people of Hell that I have never seen;
people with whips like the tails of cattle, with which they
strike the people, and women who are dressed but appear naked,
walking with an enticing gait, with their heads looking like the
humps of camels, leaning to one side. They will never enter
Paradise, nor even smell its fragrance, although its fragrance
can be discerned from such and such a distance.” Therefore, in
light of this evidence, women must take special care not to
cover their hair in a manner which resembles the humps of
camels, dress provocatively, walk seductively, etc.
Lastly, a Hadith in the collection of Tirmidhi that was
narrated by Ibn Umar reports that Allah’s Messenger (P.B.U.H)
said: “One who lets loose his dress by way of pride, Allah will

38. not look towards him on the Day of Judgment. On this Umm Salama
said: What should women do with their trains of gowns? The
Prophet (P.B.U.H) said: Women are to let down (their gowns) one
span of the hand more. She said: This means that their feet will
be uncovered. The Prophet (P.B.U.H) said: So, they have to lower
their garments an arm’s length, and no more.”

39. FEMALE MODEST CLOTHING OPTIONS:

40. PERMISSIBLE HAIRSTYLES AND HEAD COVERINGS WORN AT THE MASJID:
In Islam, it is totally permissible for a male to enter a
masjid with his hair uncovered, covered, with his hair long,
short, plaited, or even baldheaded. Moreover, despite being
obligatory in Islam, a male can even enter the masjid without a
bearded face.

41. POPULAR HATS WORN BY MALES TO THE MASJID:
Popular caps (taqiyah) worn to the masjid can be of any
color or material; except silk. The cap can be worn by itself or
worn under a keffiyeh headscarf, wrapped with a turban (amamah),
etc.

42. It is also important to note that in the United States and
Britain these caps are generally referred to as kufis. A kufi or
kufi cap is a brimless, short, and rounded cap worn by men in
many populations in North Africa, East Africa, Western Africa
and Asia. Kufis are also worn by men throughout the African
diaspora, and Canada. Within the United States, kufis have become
identified primarily with persons of West African heritage, who
wear it to show pride in their culture, history, and religion
(whether Christianity, Islam, Judaism or Traditional African
religions). These styles of kufis are often made of kente cloth,
mudcloth, or knitted/crocheted in a variety of yarns.
Topi is another type of taqiyah cap that is worn in India,
Bangladesh, Pakistan, and other regions of South Asia. Many
different types of topi caps exist including, the Sindhi cap,
worn in Sindh and the crochet topi.

43. PRAYING WHILE BAREHEADED:
There is no available evidence from the Quran or sunnah
maintaining that a male earns more reward for performing salat
with his hair covered or that it is preferable for a male to
cover his head while praying.
The scholars have also agreed that covering the head in
prayer is not obligatory and the prayer of the male who prays
without covering his head is accepted; because, the head of a

44. man is not a part of his awrah; whether, during or outside of
salat. Nevertheless, despite the fact that no Prophetic
statement or Quranic verse exists stipulating that praying with
the head covered is more rewarding, the vast majority of
scholars stipulate that a male should pray with his head
covered.
In light of this evidence it is worth noting that Shaykh
Al-Albany in Al-Qawl Al-mubin fi akhta' Al-musallin by Mashhūr
Hasan Al Salman on page 58 of the 2nd edition allegedly said:
“Praying bareheaded is makruh (disliked). It is not established
at all that the Messenger (P.B.U.H.) ever prayed outside the
pilgrimage bare headed, without a turban/cap. Whoever thinks he
did so then he should bring the proof. If he (P.B.U.H.) had done
so, it would have been recorded. The narration attributed to Ibn
'Abbas wherein it is reported that the Prophet (P.B.U.H.) would
sometimes remove his cap and place it as a sutrah in front of

45. him is da'eef (Weak). It is worth saying here that the one who
does his Salah while uncovering his head, his Salat is correct
although he has done a detested act as Al-Baghawī and many other
'Ulamah stated. Consequently, those who refrain from doing Salah
behind an Imam who uncovers his head, their act is improper
although the Imam should be in his most beautiful shape in his
Salah, fulfilling what he could of the Prophet’s (P.B.U.H.)
Sunnah. May Allah guide us to the Right path?”
THE POSITION OF THE FOUR IMAMS REGARDING PRAYING WITH ONE’S HEAD
COVERED:
Hanbali Fiqh (Quoted By Ibn Qudama, al-Mughni (1994 ed.)
1:404-405): “It is mustahab to pray using a Thawb, Silwar
(Sunnah pants) or an Izaar (loincloth) and a turban.”
Maliki Fiqh (Quoted by Ibn Abi Zayd, al-Jami' fi al-sunan
(1982 ed.) p. 228): Imam Malik allegedly said: “The turban was
worn from the beginning of Islam and it did not cease being worn
until our time. I did not see anyone among the People of
Excellence except they wore the turban, such as Yahya ibn Sa'id,
Rabi'a, and Ibn Hurmuz. I would see in Rabi'a's circle more than
thirty men wearing turbans and I was one of them, and Rabi'a did
not put it down until the Pleiades rose (i.e. until he slept)
and he used to say: ‘I swear that I find it increases
intelligence.’”

46. Shafi'i Fiqh (Quoted by Al-Misri in Reliance of the
Traveller p # 122): “It is mustahab to pray using an ankle-
length Thawb and a turban.”
Hanafi Fiqh (Quoted by Al-Shurunbali in Muhammad Abul
Quasem p #91): “It is mustahab or praiseworthy to pray using
‘three of one's best clothes, a Thawb, Silwar (Sunnah pants),
and turban or kufi.’ According to the Hanafi school (Al-Jazayri,
al-Fiqh 'ala al-madhahib al-arba'a, Kitab al- Salat p. 280-28)
[among] the disliked acts (al-makruhat) in prayer are:...
i'tijar, which is to tie a scarf around the head and leave the
center bare;... [or] praying bareheaded out of laziness. As for
praying bareheaded out of humility and submission, it is
permitted (ja'iz) and not disliked.’”
SHORT AND ROLLED UP SLEEVES IN THE MASJID:
It is permissible for a male to perform salat with his
sleeves rolled up. This fact is evident from the hadith of

47. Bukhari wherein Abu Juhaifa narrated: “I saw Bilal bringing an
'Anza (a small spear) and fixing it in the ground, and then he
proclaimed the Iqama of the prayer, and I saw Allah's Apostle
coming out, wearing a cloak with its sleeves rolled up. He then
offered a two-Rak'at prayer while facing the 'Anza, and I saw
the people and animals passing in front of him beyond the
'Anza.”
WEARING CLOTHES OF SUPERIOR QUALITY:
Wearing clothes of superior quality is permissible in
Islam. However, one is not required to spend a great deal of
money on clothing; because, not everyone is financially able to
do so. This fact is evident from Surah Al-Talaq (65:7) of the
Quran which reads: “Let the man of means spend according to his

48. means: and the man whose resources are restricted let him spend
according to what Allah has given him. Allah puts no burden on
any person beyond what He has given him. After a difficulty
Allah will soon grant relief.”
Further evidence for the permissibility to wear expensive
clothing is found in the hadith of Imam Muslim wherein Anas ibn
Malik reportedly said: “The King Dhu Yazan presented to the
apostle of Allah (P.B.U.H.) a suit of clothes which he had
purchased for thirty-three camels or thirty-three she-camels. He
accepted it.”
It is also important to note that even if a Muslim man has
the financial assets to purchase expensive clothing, he is not
permitted to wear those clothing either made from silk or
adorned with gold.

49. However, the female in Islam is permitted to wear these items.
The evidence for this ruling is the hadith of Abu Dawud wherein
Ali ibn Abu Talib reported: “The Prophet of Allah (P.B.U.H.)
took silk and held it in his right hand, and took gold and held
it in his left hand and said: both of these are prohibited to
the males of my community.”
IDEAL COLORS/PATTERNS TO WEAR AT THE MASJID:
As for colored headscarves/hijabs worn by females at the
masjid, the use of these items is permissible; because, there
are no clear and authentic ahadith which prohibit women from
wearing certain colors. However, if one feels as though certain
colors/patterns may be distractive, offensive, or bring about
unwanted attention, then it would be advantageous to avoid
wearing them; because, Islam prohibits a female from wearing a

50. garment in public that is regarded as an adornment; i.e.,
decorated and adorned for the sole purpose of attracting the
unlawful gaze of men.
In light of this information, one should become familiar
with the culture of a masjid’s congregation; because, cultural
imperialism can often be masked as religious sanctions. As such,
the congregation of a masjid could view the wearing of
colorful/patterned scarves and designer clothing by a female as
an act of impiety; i.e., that she is more concerned with living
an epicurean lifestyle (dunya) than seeking Allah’s reward in
the Hereafter (akhirah). Therefore, if one feels as though the
wearing of these types of items will not be received well by the
congregation, then it becomes practical to wear more basic
attire to the masjid in question. Moreover, just as wearing a
stylish hijab headpiece which resembles a camel’s hump hairstyle
or a hijab patterned after the design of the American flag can

51. either be viewed as having fashion-sense or an act of patriotism
by some, these same garments can be deemed offensive and
repulsive to others; thus, resulting in some worshippers
focusing more on one’s attire than on the actual khutbah or
salat.
Likewise, one could also be accosted by an individual from the
community, whom out of emotion, inadvertently misapplies a
specific prohibition from the Messenger of Allah to a broader
category of items. For example, there is a narration in the
collection of Tirmidhi wherein Abul-Malih on the authority of
his father narrated: “The Messenger of Allah (P.B.U.H.)
prohibited the use of the skins of wild animals.” Furthermore,
another narration collected by Tirmidhi reports: “The Messenger
of Allah (P.B.U.H.) forbade the use of the skins of wild animals
in making Firash (i.e., something to sit on or lie down on, such
as cushions, pillows, covers, spreads, saddles, etc.).”

52. Now, any person with an agenda to support their point-of-
view that clothing printed with animal skin patterns are
unlawful, can read these narrations which specifically apply to
real animal skins and inadvertently extend the prohibition to
include the imitation patters of wild animal skins that are
printed on fabrics. As a result, any woman dressed in apparel
that consists of printed imitation animal skin patters such as
leopard, tiger, zebra, cheetah, etc., could be rebuked, as if
she were actually wearing attire made exclusively from the real
skin of wild animals whenever the wearing of said items goes
against the cultural norms of a particular community.
Consequently, the person being accosted may become embarrassed
or dissuaded from ever attending that particular masjid again.
Men must also be aware of the dominant cultural norms
within the masjid they plan to visit. For example, since the
Quran orders Muslims in Surah Al A’raf (7:31) to wear their best
apparel at every time and place of prayer, some members of a
masjid’s congregation could view the wearing of t-shirts, jeans,
non-Arab apparel, and athletic wear as offensive. Especially,
those clothing which are generally Western/European in nature or
contain images of animate objects, which are unlawful in Islam
for one to make for the purpose of imitating Allah’s creation.

53. Therefore, if the wearing of these objects is a source of
conflict for a number of members of a masjid’s congregation, one
should avoid wearing them if they have more appropriate apparel.
However, if one’s wardrobe is limited, then this fact should be
communicated in an attempt to reason with the disgruntled
members of the congregation. Consequently, if one is unable to
make any progress with regard to reasoning with the disgruntled
members of the congregation, then it would be practical to
address the dilemma with the Imam of the masjid so that he can
resolve the conflict. In most instances, be it a male or female
plagued with this dilemma, the Masjid will donate clothing to
those in need. Nevertheless, it is important to note that Islam
does not require Muslims to wear only Arab apparel. Clothing of
any color from any country can be worn provided that no shar’i
text from the Quran and Sunnah exists which prohibit them. They
meet the basic Islamic requirements; i.e., not resembling the

54. dress of the opposite sex, the dress of disbelievers, covers the
awrah, etc.
It is also important to note that there are shar’i texts
which encourage the wearing of certain colors and prohibit the
wearing of others. Among the recommended colors is black.
BLACK:
The evidence for the permissibility of wearing the color black
is a hadith collected by Bukhari wherein Umm Khalid bint Khalid
reportedly said: “The Prophet (P.B.U.H.) was brought some
clothes, among which was a small black khameesah (garment). He
said, ‘Who do you think we should give this to?’ The people
remained silent. Then he said, ‘Bring me Umm Khalid,’ and she
was carried to him. He took the khameesah in his hand and put it

55. on her, and said, ‘May you live long and wear it out.’ There was
a green or yellow mark on it, and he said, ‘O Umm Khaalid, this
is sanaah (good),’ and sanaah is an Abyssinian word.” This
narration also serves as evidence for the permissibility of
wearing a black garment with another color on it. Furthermore, a
hadith collected by Imam Muslim reports that Jabir reportedly
said: “I saw the Messenger of Allah (P.B.U.H.) on the day of the
Conquest of Makkah, wearing a black turban.”
According to Sheikh Muhammed Salih Al-Munajjid black is a
color that is permissible for both men and women alike. However,
one of the false innovations (bid’ah) connected to the color
black is the practice of deliberately wearing it at times of
bereavement, which also involves imitating the Christians.
WHITE:

56. The evidence for the permissibility of wearing the color
white is a hadith collected by Bukhari wherein Abu Dharr
reportedly said: “I came to the Prophet (P.B.U.H.) and he was
wearing a white garment and was asleep. I came back to him
(later), and he had woken up...”
White is also a color that is recommended for the living to
wear and the dead to be shrouded in. The evidence for this
ruling is a hadith collected by Abu Dawud wherein Ibn Abbas
reportedly said: “The Messenger of Allah (P.B.U.H.) said: ‘Wear
your white clothes, for they are the best of your clothes, and
shroud your dead in them.’” Lastly, white is also the preferred
color for a male’s ihraam (special garments for Hajj), which
consists of an izaar (lower garment) and a rida’ (upper
garment).

57. GREEN:
The evidence for the permissibility of wearing the color
green is a hadith collected by Tirmidhi wherein Abu Ramthah
reportedly said: “I saw the Messenger of Allah (P.B.U.H.)
wearing two green garments.”
RED:

58. The evidence for the permissibility of wearing the color red is
a hadith collected by Ibn Majah wherein it was reported that
wearing pure red is forbidden for men, but not for women. The
hadith was narrated by Ibn Umar who reportedly said: “The
Messenger of Allah (P.B.U.H.) forbade mafdam.” Mafdam is
something that is filled with red safflower dye. According to
the commentary of al-Sindi on Sunan al-Nisaa’i, mafdam is
something that is filled with red. It was reported by al-Tabari
that if ‘Umar saw a man wearing a garment dyed red with
safflower, he would pull him aside and say, “Leave this for the
women.” Furthermore, a hadith collected by Abu Dawud reports
that Abd-Allah ibn Amr said: “A man who was wearing two red
garments passed by the Prophet (P.B.U.H.) and greeted him with
salaam, but the Prophet (P.B.U.H.) did not respond.” This hadith
is classed as hasan (good) by al-Bazzaar, who allegedly said:
“we know it only through this isnaad, which includes Abu Yahya
al-Qattaat, who is a disputed figure.”
It is also important to note that there were several
suggestions as to why men are forbidden to wear red; namely,
that it is the dress of the disbelievers, it is the adornment of
women; i.e., so forbidding it is a way of discouraging the
imitation of women. Lastly, it is also suggested that it is
vanity for a man to wear red and does not befit a decent man to

59. wear it. Therefore, the prohibition applies only to garments
that are dyed completely red.
Garments that contain another color such as white, black,
etc. are not forbidden.

60. This is how the ahadith which speak about the red hullah should
be interpreted, such as the hadith of Bukhari in which al-Bara’
reportedly said: “The Prophet (P.B.U.H.) was of average height.
I saw him wearing a red hullah, and I have never seen anything
better than it.” The Yemeni hullah usually has stripes of red
and another color, it is not pure red.
YELLOW:
Despite being a color that is commonly worn by females, in
Islam, there is no harm for a man to wear yellow garments. It is
also important to know that the jurists have agreed that it is
permissible to wear yellow clothes provided that they are not
dyed with safflower or with saffron. The evidence for this
ruling is a hadith collected by Bukhari wherein Ibn Umar was
allegedly asked about the things that he liked to do. One of the

61. things that he mentioned was dyeing his clothes with yellow dye.
He said: “I have seen the Prophet (P.B.U.H.) dyeing clothes
yellow, so I like to do so as well.” Another version of this
narration from the collection of Abu Dawud reads as follows:
“Zayd ibn Aslam said: ‘Ibn Umar used to dye his beard with
yellow color so much so that his clothes were filled (dyed) with
yellowness.’ He was asked: ‘Why do you dye with yellow color?’
He replied: ‘I saw the Apostle of Allah (P.B.U.H.) dyeing with
yellow color, and nothing was dearer to him than it. He would
dye all his clothes with it, even his turban.’”
Nevertheless, the scholars differed in opinion about the
permissibility of wearing clothes dyed with safflower or
saffron. Some prohibited the use of clothing dyed yellow with
safflower or saffron due to ahadith which prohibit the wearing
of clothing dyed with these substances. The evidence for the
prohibition against wearing clothing dyed yellow with safflower
or saffron is a hadith collected by Imam Muslim wherein Abdullah
bin Amr bin al-As reportedly said: “Allah's Messenger (P.B.U.H.)
saw me wearing two clothes dyed in saffron. Whereupon, he said:
‘These are the clothes (usually worn by) the non-believers, so
do not wear them.’” Furthermore, another hadith in the
collection of Imam Muslim that was narrated by Ali bin Abu Talib
reports: “Allah's Apostle (P.B.U.H.) forbade me to recite the

62. Qur'an while I am in ruku; and the wearing of gold and clothes
dyed in saffron.” Lastly, if yellow clothes are peculiar to
women in a certain society, then it is not permissible for a man
to wear them as it is forbidden for men to imitate women. In
fact, the Prophet (P.B.U.H.) cursed the men who imitate women.
STRIPED PATTERNS:
The evidence for the permissibility to wear striped garments is
the hadith collected by Abu Dawud wherein Qatadah reportedly
said: “We asked Anas b. Malik: ‘Which cloth was dearer to the
Apostle of Allah (P.B.U.H.)? Or which cloth did the Apostle of
Allah (P.B.U.H.) like best to wear?’ He replied: ‘The striped
cloaks (hibrah).’”

63. THE WEARING OF HIJAB FOR OLD AND NON-MUSLIM WOMEN:
OLD WOMEN:
Elderly women whom due to their advanced age are not likely
to be regarded as sex-objects, neither possessing child-bearing
ability nor the desire for marriage, and are also generally
regarded by the average person who observes them as no longer
being interested in marriage or able to have children, are
granted leniency with regard to proper hijab etiquette. The
evidence for this ruling is Surah al-Nur (24:60) of the Quran
which reads: “And the Qawa’id among women who do not hope for
marriage, it is no sin on them if they discard their (outer)
clothing in such a way as not to show their adornment. But to
refrain is better for them. And Allah is all-Hearer, all-
Knower.”

64. As such, elderly women due to their advanced age are
allowed to discard “their outer garment” but there is no
relaxation as far as the essential Quranic principle of modest
behavior is concerned. Therefore if an elderly woman still has a
hidden desire smoldering in her heart for sexual relations and
an urge to display her beauty, she must continue to wear an
outer garment that conceals the contour of her body.
According to Mufti Muhammad ibn Adam, Ibn Kathir (Tafsir
Ibn Kathir, 3/406) writes in his famous exegesis (tafsir) of the
Quran: “The meaning of ‘Qawa’id’ is: ‘Those women who no longer
think that they can bear children, and the meaning of ‘who do
not hope for marriage’ is that they no longer have any desire
for marriage. Other commentators have stated the meaning as:
‘those women whom desire and sexual passion is not (typically)
acquired.’”
Mufti Muhammad ibn Adam also declares that the meaning of
“discarding their garment” as explained by Imam Ibn Kathir
narrating from Ibn Abbas and others is: “The Jilbab or Rida
(outer clothing)”. Meaning, old women do not have to cover
themselves with the outer garment under the condition that they
do not adorn themselves. Furthermore, the great Hanafi scholar
and Mufassir, Imam Abu Bakr al-Jassas writes in his book Ahkam
al-Qur’an: “There is no difference of opinion amongst the

65. scholars, in that an old woman’s hair is part of her nakedness
(awrah), thus it will not be permissible for a non-Mahram male
to look at the hair of an old woman. If she performed her salat
with her hair exposed, her salat will be deemed invalid. The
meaning here is that, she has to cover her hair, however it is
permissible for her to discard the cloak, and expose her face
and hands because desire is not gained by looking at her.’”
In light of the above mentioned information, whenever an
elderly woman attends the masjid she must adhere to the same
guidelines of hijab as the younger marriageable women; because,
being old is purely quantitative. Furthermore, the
classification of being old varies from one culture to the next.
Therefore, since the general Quranic rulings regarding hijab for
women are designed to protect them from being molested,
regardless of a woman’s age, she should adequately cover her
beauty with proper hijab while in the masjid around non-mahram
men. The reason being, even if an elderly woman due to her
advanced age is neither able to have children nor has a desire
for marriage, she has no control over who will be physically
attracted to her. Hence, the reason social scientists have
coined the erotic age orientation in which one is most strongly
aroused by the elderly as Gerontophilia. So, it is better for

66. all parties at the masjid if an elderly woman observes proper
hijab etiquette while in the presence of non-mahram men.
NON-MUSLIMS:
Islam encourages tolerance and peaceful coexistence between
Muslims and the non-Muslim members of society. The masjid is
also the place in which non-Muslims can visit in order to
receive Islamic guidance and information. Therefore, it is
advantageous to invite non-Muslims to visit the masjid so that
misconceptions about Islam can be eradicated. However, it is
important to note that despite the fact that non- Muslim guests
are permitted to enter a masjid, they must of course, adhere to
the Islamic manners and etiquette of the masjid while there.

67. Likewise, all Muslims in attendance are therefore obligated to
act with decency and consideration to their non-Muslim guests.
The evidence for the permissibility of non-Muslims to
enter the masjid is the hadith of Bukhari wherein Abu Huraira
narrated: “The Prophet (P.B.U.H.) sent some horsemen to Najd and
they brought a man called Thumama bin Uthal from Bani Hanifa.
They fastened him to one of the pillars of the mosque. The
Prophet came and ordered them to release him. He went to a

68. (garden of) date-palms near the mosque, took a bath and entered
the, mosque again and said, ‘None has the right to be worshipped
but Allah and Muhammad is His Apostle (i.e. he embraced
Islam).’” Furthermore, there is a narration from the tafsir
(contextual explanation) of Surah Al-Imran (3:59 - 61) of the
Quran which refers to the famous event of al-Mubahalah (the
invoking of Allah’s curse) which took place between the Prophet
Muhammed (P.B.U.H.) and the Christian delegates of Najran. These
Christians were permitted to offer their prayers in the Masjid
of the Prophet (P.B.U.H.) and as ask him questions regarding the
Islamic perspective of Isa ibn Maryam (Jesus). On that occasion,
the Christians argued that since Jesus (P.B.U.H.) was born
without a father, he was therefore the son of God. In response
to their claims, verses came down to Prophet Muhammad
(P.B.U.H.): “Indeed, the example of Jesus to Allah is like that
of Adam. He created Him from dust; then He said to him, ‘Be,’
and he was. The truth is from your Lord, so do not be among the
doubters. Then whoever argues with you about it after [this]
knowledge has come to you - say, ‘Come, let us call our sons and
your sons, our women and your women, ourselves and yourselves,
then supplicate earnestly [together] and invoke the curse of
Allah upon the liars [among us].’” The Christians then stated
that they decided not to do Mubahalah, and that the Prophet
(P.B.U.H.) should remain on his religion while they remained on

69. their Christianity; i.e., believing that Jesus (P.B.U.H.) was
the Son of God and the second person of the Trinity.
It is also important to note that non-Muslim guests should
be informed beforehand regarding the requirements for proper
Islamic dress and modesty. Therefore, any Muslim who intends to
invite a non-Muslim to the masjid should never assume that they
are knowledgeable about the basics of Islam; i.e., proper
Islamic dress and masjid etiquette. Likewise, any non-Muslim who
plans to visit a masjid should take it upon them self to ensure
that they are familiar with the basic guidelines with regard to
proper Islamic dress and masjid etiquette. Such as avoiding a
common mistake with regard to hijab; namely, believing that
hijab pertains to covering the hair of a female with a head
scarf.

70. NON-MUSLIM WOMEN:
If non-Muslim visitors to the masjid are informed
beforehand with courtesy and kindness, they are likely to
conduct themselves with consideration and respect. However, if
there are some visitors whom are not appropriately dressed, they
should be given something clean to cover themselves with before
entering the masjid.

71. ONLY MUSLIMS SHOULD PERFORM SALAT:
Consequently, even if a non-Muslim visitor adequately
covers themselves according to proper Islamic guidelines, it is
recommended that only those who truly believe in Allah and
accept Muhammed (P.B.U.H.) as his final Prophet and Messenger
should actually perform salat; because, when one acknowledges
this fact and testifies to it, they are considered to be a
Muslim. Therefore, whenever a non-Muslim prays along with a
Muslim without truly believing in Allah and Prophet Mohammed
(P.B.U.H.), it makes the greatest act of worship for a Muslim
into a mere ritual, instead of a sacred act of worship.
Furthermore, encouraging a non-Muslim guest to perform salat in
the masjid could result in a conflict ensuing, if someone with

72. an evil intent joined the salat solely to make a mockery of the
prayer.
Lastly, during worst case scenarios, the clothing of non-
Muslims can be overlooked in favor of the broader and more
important issue of spreading the true message of Islam.
NON-MUSLIM WOMEN WITH THEIR AWRAH UNCOVERED:
NON-MUSLIM MEN WITH THEIR AWRAH UNCOVERED:

73. INDIVIDUAL’S WITH A PHYSICAL HANDICAP:
Anyone who attends the masjid with a physical handicap
should be accommodated and shown a great deal of consideration,
whether they are a Muslim or non-Muslim. This fact is evident
from Surah Al-Baqarah (2:185) of the Quran which reads:
“...Allah intends for you ease and does not intend for you
hardship...” Furthermore, a hadith in the collection of Abu
Dawud that was narrated by Abdullah ibn Amr ibn Al-As reports:
“The Prophet (P.B.U.H.) said: ‘The Compassionate One has mercy
on those who are merciful. If you show mercy to those who are on
.’”the earth, He Who is in the heaven will show mercy to you

74. COLOSTOMY BAG:
According to Imam Suhaib Webb, it is not advisable for the
person who wears a colostomy bag to attend the masjid in such a
state. Nevertheless, Fiqh Council Birmingham (FCB) maintains
that it is not prohibited for a person with a stoma bag to enter
a mosque or to perform Tawaf (circumambulation of the Kaba), on
the condition that they are sure that they will not soil the
masjid area and there is no unpleasant odor which could
inconvenience other worshippers. FCB further states: “It should
be clear that, the stoma bag which is attached to the body of
the stoma patient is permitted to be worn during Salah and can
be taken into the mosque, as it is a medical necessity. However,
a used bag containing impurity which is not being used by the

75. patient cannot be taken into the mosque, as doing so contravenes
the sanctity of the masjid. Indeed, nor is it permitted that
such used bags be carried on one’s person; for example, in a
ruck sack etc., whilst praying outside the mosque, as carrying
such impurities during prayer would contravene the prerequisite
of one’s cleanliness for the Salah. It should be noted that, in
the abovementioned situation if the person’s clothing becomes
frequently and repeatedly soiled by the said impurities in such
a way that washing the clothing is of no benefit. For example if
the clothing keeps on getting soiled as soon as it has been
washed, in this situation the patient will also be considered
excused from having to wash or change the soiled clothing for
Salah. If however the clothing is soiled infrequently in such a
manner that one could offer the prayer without the clothing
getting soiled, the normal ruling is applicable, i.e., the area
to the extent of an average sized coin of impurity is excused.
In the case that the impurity covers a greater area than that,
then the effected article of clothing must be washed or
changed.”
Consequently, if a person who is planning on attending a
masjid is unsure that they will not soil the masjid area or emit
an unpleasant odor which could inconvenience other worshippers,
it is better for them to avoid attending this house of worship
until their condition stabilizes. Nevertheless, in this

76. scenario the person will be regarded in the Shariah as Ma’zur
(excused). The evidence for this ruling is Surah Al-Baqarah
(2:286) of the Quran which reads: “Allah does not burden any
human being with more than he can bear...” Lastly, a hadith in
the collection of Imam Muslim that was narrated by Ibn Mas’ood
reports: “There was a time when no one stayed away from the
prayer except a hypocrite who was known for his hypocrisy or one
.”who was sick..
HIJAB FOR YOUNG GIRLS:
In Islam one is not considered to be held accountable until
after they have reached puberty. The evidence for this ruling is
a hadith collected by Abu Dawud wherein Ali reportedly said:
“The Prophet (P.B.U.H.) said: ‘The Pen has been lifted from
three: from the sleeper until he awakens, from the child until

77. he reaches puberty and from the insane person until he comes to
.’” Nevertheless, a parent or guardian of a young girlhis senses
should take the necessary steps early on in the child’s
development to make her accustomed to wearing hijab. By being
proactive with regard to wearing hijab, it will become second-
nature. Consequently, it will not be too hard for the young girl
to adhere to the practice of observing hijab after she reaches
puberty; because, the threat of a culture-shock will be
neutralized.
According to the Islamic shariah, the onset of puberty is
established by the occurrence of one of the following factors:
1 – Nocturnal emissions (wet dreams)
2 – Growth of coarse hairs around the private parts
3 – Reaching the age of fifteen
Furthermore, in the case of females, a fourth sign is the
occurrence of menstruation. Therefore, whenever one of these
signs of puberty becomes apparent in a female, she is
subsequently obligated to cover her awrah by wearing complete
hijab.
It is also important to note that boys are not exempt from
being groomed from a young age to adhere to basic Islamic
clothing guidelines. As such, boys should be taught to only wear
clothing that adequately covers their awrah. Therefore, all

78. short pants worn in public must hang below the knees. Likewise,
all shirts should be long enough to adequately cover their
private area; i.e., shirts should ideally hang below the zipper
area of a pair of pants. It is also imperative that young boys
should be informed about wearing clothing which displays images
of animate objects (living things).
PUT ON SHOES:
South Carolina Muslim
https://sites.google.com/site/scmuslim/