Ruling on women showing their feet and other issues

The proof that the feet of the woman are ‘Awrah is taken from Allaah’s statement in Surat an-Nur (24:31):

‘And let them not stamp their feet to make known what they conceal of their adornment.’

This is clear evidence that the women Sahabiyaat covered their feet. This shows their response in acting upon the general statement of Allaah in Surat al-Ahzaab (33:59):

‘O Prophet! Tell your wives and your daughters and the women of the believers to bring down over themselves their outer garments (Jilbaab).’

A Jilbaab is a garment like an ‘Abaa’ah that the woman puts on over her head that covers all of her body till her feet. 

Allaah (Ta’ala) was warning the women [at the time of the revelation of that ayah] who were covering their feet, about the whispers of the Shaytaan, so as not to strike the ground with their feet causing the anklet to make sounds, in order to turn the men’s attention to them.

During Jahiliyyah, when women walked in the streets wearing anklets (ornaments) and no one could hear them, they would stamp their feet so that men could hear the sound of the anklets. Allaah forbade the believing women to do this. [Tafseer Ibn Katheer]

It is quoted in some narrations in Sunan Abu Dawoud and others, that when the woman intends to pray, she should wear wear a Dir’ (i.e. wide shirt) that covers the top of her feet. And if the bottom of her feet show during the Salaat, she is excused in that.” [End quote – al-Fatawa al-Imaraatiyyah]

He (Rahimahullaah) also said in his book “Covering the feet of the women in front of the men (other than her Mahrams)”:

Allaah’s statement in Surat an-Nur (24:31):

‘And let them not stamp their feet to make known what they conceal of their adornment,’ indicates that the women should cover their feet too, otherwise, their adornment (i.e. the anklets) would have shown, and there would have been no need for them to strike the ground with their feet. Since their adornments were hidden by the Jilbaab they were commanded to wear, which covered their heads up to their feet, some of them would deceivingly strike the ground with their feet to draw the attention of men. Allaah therefore forbade them from doing that.

Ibn Hazam said in al-Muhalla: ‘This text is an evidence that the legs and feet should be covered and not shown.’

What proves this view from the Sunnah is the narration quoted by Ibn ‘Umar (Radia-Allaahu ‘anhuma), who said that Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam) [one day during a gathering in which there were also women] said: “Whoever drags his garment out of pride, Allaah will not look at him on the Day of Resurrection.” So Umm Salamah (Radia-Allaahu ‘anha) said: “O Messenger of Allaah what should the women do with their hems?” He (Salla-Allaahu ‘alayhi wa sallam) said: “Let (the women) lengthen (their garments) by a hand span.” She said: “Their feet will still be exposed.” He (Salla-Allaahu ‘alayhi wa sallam) said: “Let them lengthen them a forearm’s length and do not add to (go beyond) that.” [Saheeh at-Tirmidhi, vol 3, chapter 9, #1731]

This Hadeeth permits the women to drag their garment because that is more concealing for them. Al-Baihaqi said: “This is evidence for the obligation of covering the feet.’

This was the Jilbaab (outfit) of the Muslim women at the time of the Prophet (Salla-Allaahu ‘alayhi wa sallam) and after him.

Maalik reported that the mother of the son of Ibraheem ibn ‘Abdur-Rahmaan ibn ‘Awf asked Umm Salamah (Radia-Allaahu ‘anha) thus: ‘I am a woman who lengthens her garments and walks in a dirty place.’ Umm Salamah (Radia-Allaahu ‘anha) said: ‘Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam) said that it will be purified with what comes after that (of clean place).’” [End quote -Jilbaab al-Mar’ah al-Muslimah]

Accordingly, the Shaikh’s (Rahimahullaah) Fatwa regarding this issue is as follows:

1- The feet of the woman are considered ‘Awrah. They should be covered from non-Mahram men.

2- The Qur’an and the Sunnah strictly prove that the feet of the woman are ‘Awrah.

3- The enquiry of the Sahabiyaat (female Companions) to the Prophet (Salla-Allaahu ‘alayhi wa sallam) about covering the feet resulted in learning some legal rulings such as: the trail (lower edge) of the garment of the woman will not be impure if she passes by an impure place; rather, it is purified by what comes after it.

4- The feet should be covered by drawing the Jilbaab over them when offering the Salaat.

5- The evidences indicate that one should cover the top of the feet and if the bottom of the feet show during the Salaat, then there is no sin because of the exemption from covering the bottom of feet as mentioned in the ruling of covering.

6- The issue of covering the feet is strongly related to the complete dress code of a Muslim woman. If it was not an important issue, the Qur’an and Sunnah would not talk about it.” [Masaa’il Nisaa’iyyah]

Also, the Shaikh (Rahimahullaah) said: “In this manner, the Jilbaab of the Muslim women at the time of the revelation of the above mentioned verse in Surat al-Ahzaab (33:59) used to cover their feet, since the socks that are common nowadays among both women and men were not widespread at that time. The woman used to cover her shins and feet with a 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.” [Silsilat ul-Hudan wan-Noor 697/3-4]

Shaikh al-Munajjid quoted the statements of many scholars in Islamqa saying:

The basic principle is that the woman’s Jilbaab should be wide and cover the tops of her feet, because of the report narrated by at-Tirmidhi (1731), an-Nasaa’i (5336), Abu Dawoud (4117) and Ibn Maajah (3580) from Ibn ‘Umar (Radia-Allaahu ‘anhuma) who said that the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) said: “Whoever lets his garment drag out of pride, Allaah will not look at him on the Day of Resurrection.” Umm Salamah (Radia-Allaahu ‘anha) said: “What should women do with their hems?” He said: “Let them down by a hand span.” She said: “But then their feet will be uncovered.” He said: “Then a cubit, but no more than that.” [This Hadeeth was classed as Saheeh by al-Albaani in Saheeh Sunan at-Tirmidhi.]

Al-Baaji said that the words of Umm Salamah (Radia-Allaahu ‘anha) regarding lengthening the hem by a hand span – “But then their feet will be uncovered” – show that this length was not sufficient to cover them, because the movement of her feet when walking quickly, combined with the shortness of the hem, would lead to them being uncovered. When she pointed that out to the Prophet (Salla-Allaahu ‘alayhi wa sallam), he said: “Then a cubit, but no more than that.” [End quote from al-Muntaqa]

Shaikh Saalih al-Fawzaan (Hafidhahullaah) was asked: Is it Mustahabb (recommendable) or Waajib (obligatory) for a woman to make her dress long? Is wearing socks on the feet sufficient if the dress is shortened only so much that nothing of the calf shows? How should a woman lengthen her dress by a cubit – below the ankle or below the knee?

He replied: “What is required of the Muslim woman is to cover all her body in front of men; hence, she is allowed to lengthen her garment by a cubit so as to cover her feet, whereas men are forbidden to let their garments hang below their ankles. This indicates that women are required to cover all of their bodies. The woman who wears socks is doing something extra to be even more on the safe side with regard to covering, which is something good. She should also make her garment long, as described in the Hadeeth. And Allaah is the Source of strength.” [End quote. Al-Muntaqa min Fataawa al-Shaikh al-Fawzaan, 5/334]

The point is, that a woman’s Jilbaab should be wide and come down to her ankles or longer. If it is short and comes a hand span above the ankles, that is not permissible even if she covers her calves and feet with pants or socks, because that is imitating men who are enjoined to make their garments short, above the ankles. It also shows the shape and size of her feet. [End quote of Shaikh al-Munajjid]

What is the dress of the woman during the Prayers?

Shaikh al-Albaani (Rahimahullaah) mentioned the following quotations and Athaar regarding the dress of the woman in the Salaat:

‘Ubaid-Allaah al-Khawlaani- who was an orphan under the sponsorship of Maymoonah (Radia-Allaahu ‘anha), the wife of the Prophet (Salla-Allaahu ‘alayhi wa sallam)] narrated: “Maymoonah (Radia-Allaahu ‘anha) used to pray in a Dir’ and Khimaar without a waist wrapper.” [Maalik in al-Muwatta’, Ibn Abi Shaiban, al-Baihaqi, and authenticated by al-Albaani with a correct Isnaad]

Umm al-Hasan narrated: “I saw Umm Salamah (Radia-Allaahu ‘anha), the wife of the Prophet (Salla-Allaahu ‘alayhi wa sallam), praying in a Dir’¹A Dir’ is a long, loose dress and Khimaar.” [Reported by ‘Abdur-Razzaq with a correct Isnad]

There are many other Athaar (quotations) that indicate that offering the Salaat while wearing a Dir’ and Khimaar was something well known, and it is the least that the women should cover their ‘Awrah with during the Salaat.

These quotations do not contradict what is reported by Ibn Shaibah and al-Baihaqi on the authority of ‘Umar (Radia-Allaahu ‘anhu) who said: “The woman offers the Salaat in three garments: Dir’, Khimaar and Izaar.” [Saheeh Isnaad]

Also Ibn ‘Umar (Radia-Allaahu ‘anhuma) said: “When the woman intends to offer Salaat, let her pray in all her garments: Dir’, Khimaar and Malhafah²A Malhafah is a: sheet like ‘Abaa’ah.” [Reported by Ibn Abi Shaibah with a correct Isnad]

Then the Shaikh (Rahimahullaah) said: “This is all understood to be more complete and far better for her. And Allaah knows best.” [End quote- Tamaam al-Minnah ‘Ala Fiqh as-Sunnah]

In his book “Jilbaab al-Mar’ah al-Muslimah,” Shaikh al-Albaani (Rahimahullaah) refuted the statement of the followers of Imaam ash-Shaafie’ (Rahimahullaah), who said that it is [only] recommended for the woman to pray in a long and loose-fitting shirt and head covering and to put on a thick Jilbaab over her clothing to prevent showing the size of her limbs.

In fact, the opinion of recommendation negates the apparent order, which is that it is obligatory as has preceded.

Imaam Ash-Shaafie’ (Rahimahullaah) said: “…. ‘And if a man prays in a shirt (garment) which is see through then his Salaat is not acceptable …. And if he prays in one shirt (garment) which is tight and is not see through then it is disliked for him to pray in that,’ but it is not mentioned that he should repeat the Salaat. And there is more of a concern for the condition of the woman than the man if she prays in a Dir’ (housedress) and Khimaar (head covering) by which the Dir’ shows her size.” [Al-Umm]

Verily, ‘Aishah (Radia-Allaahu ‘anha) said: “It is a must for the woman to pray wearing three garments: Dir’ (housedress), Jilbaab³A Jilbaab is long covering or sheet covering from head to feet and Khimaar (head covering).” [Ibn Sa’d with a Saheeh Isnad, with the condition set by Muslim]

“Aishah (Radia-Allaahu ‘anha) used to undo her waist wrapper and wear it as a Jilbaab.”

She (Radia-Allaahu ‘anha) used to do this so that nothing showed of her clothing.

Her statement: “It is a must” is evidence that it is obligatory to wear a Jilbaab. Also, with the same meaning is the statement of Ibn ’Umar (Radia-Allaahu ‘anhuma): “If a woman wills to pray, then she should pray in all her garments: Dir’, Khimaar and Malhafah (i.e. a sheet like ‘Abaa’ah).” [Ibn Abi Shaibah with a Saheeh Isnad]

[Source: Various Women’s issues from the Fiqh of ‘Allaamah al-Albaani (Rahimahullaah), and compiled by Umm Ayyoub, pp 57-58]

Based on the above discussion, the clothing that is prescribed for a woman to pray in, is any clothing that covers her entire body apart from the face and hands.  It should be loose and opaque, so that it does not show the shape of any part of her body. Therefore, it is not permissible for a woman to pray wearing tight clothes that show her ‘Awrah, such as trousers.

The evidence that the garment should be loose and opaque is the Hadeeth of Usaamah ibn Zayd (Radia-Allaahu ‘anhu) who said: “The Prophet (Salla-Allaahu ‘alayhi wa sallam) gave me a Qubti garment from the gifts that Dihyah al-Kalbi had given to him, and I gave it to my wife to wear. The Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) said: “Why are you not wearing the Qubti ⁴A Qubti garment is a garment made of thin white linen that was made in Egypt. [Lisaan al-‘Arab, 7/373] garment?” I said: “I gave it to my wife to wear.” He said: “Tell her to put a Ghalaalah⁵A Ghalaalah is a kind of slip or undergarment underneath it for I fear that it will show the size of her bones.” [Narrated by al-Baihaqi in as-Sunan al-Kubra, 2/234, and al-Albaani classed it as Hasan in Jilbaab al-Mar’ah al-Muslimah, p. 131]

As for the validity of a woman’s prayer, even if she goes against this ruling and prays wearing these tight clothes, her prayer is still valid.

Shaikh ibn Baaz (Rahimahullaah) said: “The entire woman is ‘Awrah when she is praying, apart from her face. The scholars differed with regard to the hands. Some of them said it is obligatory to cover them, and others said it is allowed to leave them uncovered. The matter is broad in scope, but, in shaa Allaah, it is better to cover them so as to avoid an area of scholarly disagreement. As for the feet, it is obligatory to cover them when praying, according to the majority of scholars.” [End quote. Majmoo’ Fataawa Ibn Baaz, 10/410]

Ruling on women wearing tight-fitting clothes

Shaikh al-Albaani (Rahimahullaah) was asked about a woman offering Salaat in her house or even in the Masjid wearing tight fitting clothes that shows the size of her body (like pants or Punjabi), is it permissible for the woman to pray in such tight clothes? The Shaikh (Rahimahullaah) answered: “If, by the intent of the word ‘permissible’ you mean, is the prayer accepted? Then apparently the prayer is accepted. And if by the intent of the word ‘permissible’ you mean, is that a problem for her to pray like that, that is a problem, because as you know, the conditions of dress regarding both men and woman by which one must cover the ‘Awrah, is that it should not describe the size (of the ‘Awrah).

However, we do not have any evidence that says that the Salaat in this state is invalid. But, undoubtedly it is not allowed for her to pray wearing tight fitting clothes, whereas for her Salaat, it is valid.”

Then the Shaikh (Rahimahullaah) added by saying: “It is necessary that she wears over her clothes, an ‘Abaa’ah, a wrapping sheet worn for prayer or something similar to that.” [Series of Audio tapes of al-Huwaini with Shaikh al-Albaani]

Source: “Various women’s issues from the Fiqh of ‘Allaamah al-Albaani (Rahimahullaah)” – compiled by Umm Ayyoob.

Shaikh Saalih al-Fawzaan said: “It is not permissible to wear tight clothes which show the limbs or the shape of a woman’s body. Tight clothes are not permissible for men or women, but it is especially forbidden for women, because the Fitnah in their case is greater.

With regard to praying in particular, if a person prays with his ‘Awrah covered in such clothes, his prayer is valid in and of itself because the ‘Awrah is covered. But he is sinning by praying in tight clothes, because he has transgressed one of the rules of prayer by wearing tight clothes. This is one aspect. Another aspect is that it is a cause of temptation and draws attention, especially in the case of women. Hence, women should cover themselves with loose garments which will cover them and not show any of her limbs or her body or attract attention. So, the garment should not be thin or see-through; rather, it should be a concealing garment which will cover the woman completely.” [End quote. Al-Muntaqa min Fataawa al-Shaikh Saalih al-Fawzaan, 3/454]

In conclusion:

Based on previous statements of the ‘Ulama:

1- Wearing tight clothes that show the ‘Awrah, such as trousers, does not invalidate a woman’s Salaat. However, she is considered a sinner for wearing such clothes.

2- One of the conditions required for the Salaat is that the garment that covers the ‘Awrah is not tight, such that it shows the size or shape of the ‘Awrah.

3- The woman should wear an ‘Abaa’ah or wrapping sheet over her clothes before offering the Salaat in order to ensure the proper covering of her ‘Awrah.

Sources:

Various Women’s issues from the Fiqh of ‘Allaamah al-Albaani (Rahimahullaah), compiled by Umm Ayyoub Noorah Ghawee