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What Zeenat Are Haram Or Are They All Haram?
شَرُّ نِسائِكُمُ المُتَبَرِّجَاتُ المُتَخَيِّلاتُ، وهُنَّ المُنافِقَاتُ، لا يدخلُ الجنةَ مِنْهُنَّ إلَّا مثلُ الغُرَابِ الأَعْصَمِخلاصة حكم المحدث : صحيحالراوي : أبو أذينة الصدفي | المحدث : الألباني | المصدر : السلسلة الصحيحة الصفحة أو الرقم : 1849التخريج : أخرجه البيهقي (13860)
I found this ayah on a video where the shiekh was saying that Allah said in Quran the women who go out while exposing their zeenat they won’t go to the jannah, and they become distant from Allah, he mentioned makeup and perfume as zeenat, and he said the women who do so become a toy of shytan as he uses them to spread fitnah in society, he also mentioned that the ayah emphasize that women who go out like this are among the arrogant, since the women who go out looking pretty won’t be humble, so if i go out dressing up and putting on my zeenah it is haram? I am really into fashion and styling and of course i know the limitations and order of Allah so i refrain from tight and inappropriate clothes, but what about jewellery? Makeup? Perfumes? Are they haram? If so, then why and how?
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7 Replies
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What Zeenat Are Haram Or Are They All Haram?
updated 9 hours, 5 minutes ago
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7
Replies
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This is not an ayat, but a hadith.
The Quran has specifically described the limits and concessions of Zeenat. See verses 24″ 31.
All the zeenat should be covered except for what stays exposed, i.e., the zeenat of hands and face.
Show of Zeenat in an indecent way, to allure men, is forbidden.
Perfume is allowed, but not a strong one that unusually attracts attention.
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If a person wears something on hijab that is considered a zeenat? maybe a peice of jewel or beautified pins to struck on Hijab,
(Conversely, hidden adornments (al-zeenat al-khafiyyah)—such as the hair, ears, neck, ankles, chest, earrings, necklaces, and jingling anklets—must remain covered in front of non-mahram (unmarriageable) men) this is what i found on google, But i have heard in Ghamidi sb video that ears, neck are part of face, so adornments there can remain exposed, and my other concern is what if a person wear a peice of jewel on their clothes? like a belt perhaps or a jewel, if it will be considered exposing of zeenat, and can you confirm me the authenticity of the Hadith i mentioned? there was mention of how women who expose their zeenat and appear indecent act Arrogantly (walk arrogantly) what is walking arrogantly means here? a person can walk confidently too? when they are self aware, and still be kind, all of these details and different aspects are confusing, kindly clear them up -
Cultural norms determine which forms of adornment (zeenat) are normally visible and considered decent. The parts that could lead to disagreement were specifically identified by God. The Quran explicitly instructs women to cover the adornment of the chest area. The remaining visible adornment—such as the face, hands, and clothing—is generally understood to be acceptable to leave uncovered.
For a detailed discussion of this topic, you may watch the series “Khawateen ka Parda”* by Ghamidi Sahib.
The difference between a walk that reflects arrogance and one that reflects confidence cannot always be defined by fixed rules. A person must honestly examine their own intentions and conduct.
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If modesty is determined by culture, what prevents completely opposite standards?
One concern I have with the cultural-norm interpretation is the question of where the actual religious boundary lies.
If what constitutes “modest” clothing can ultimately be determined by the norms of each society, then theoretically a Muslim woman in one society could be expected to cover almost her entire body, while in another society where revealing large portions of the body is considered normal, that could also be regarded as modest.
Would this mean that the Qur’an has not actually established an objective minimum standard of modesty, but has instead left the entire matter to society?
If so, how do we distinguish between legitimate cultural variation and a culture that has moved beyond the limits set by revelation?Islam does not generally leave every moral matter entirely to changing social conventions. There are certain things Allah explicitly permits, prohibits, commands or discourages.
So, when the Qur’an commands believing women to dress modestly, how do we determine the objective minimum standard intended by Allah rather than simply adopting whatever a particular society considers acceptable?
And specifically regarding 24:31, where exactly does the Qur’anic command end and cultural convention begin?
I would especially appreciate an explanation based on the Arabic wording of the verse, the meaning of khimar, the practice of the women of the Prophet’s ﷺ time, and the reasoning by which the traditional juristic understanding differs from the interpretation that considers head-covering non-obligatory.
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Khwateen k parda series h kha mil nhi rhi h
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As for the command to guard the private parts, the extent to which the areas surrounding the private parts should also be covered may vary from one culture to another. If a culture insists that a woman must cover her entire body in order to fulfil the command to guard the private parts, this can also be questioned. Verse 24:31 allows certain parts of a woman’s body to remain exposed even when she is wearing adornment.
These are the boundaries set by the Qur’an so that human reasoning does not drift towards either extreme—neither imposing unnecessary restrictions nor neglecting the requirements of modesty.
As for your question about the khimar, it has been answered in detail in another post of yours.
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