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United Muslim Martial Artist Association (UMMAA) International
On behalf of the United Muslim Martial Artist Association (UMMAA) International, we would
like to extend an invitation to our Ummah and global community to attend our First Annual
UMMAA International “Vanguards of the Sunnah” event on Saturday, October 24, 2009.
Our intention is to enjoin the good, forbid the wrong, and establish unity within our
community. For this event, we request that the attendees to respect the Islamic dress
code as commanded by ALLAH (Subhana Wa T’Ala) and our Beloved Prophet Muhammad
(Salla ALLAHu ‘Alaiyhi Wa Sallam). Adherence is mandatory for admission.
On the following page you will see some examples of acceptable Islamic attire. If you
choose to attend, you may wear your traditional or cultural attire as long as it conforms to
the dress code requirements stated on the following page and detailed below:
Dress Code For All Males Over 7 years old:
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Loose clothing – NOT form-fitting nor tight
NO sheer or see-thru clothing
Shirt must NOT be tucked into pants
Top or Jacket must have length down to the thigh area and below the hip area
All Suits must be loose-fitting (with Shirts outside of pants down to the thigh)
Dress Code For All Females Over 7 years old:
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Loose clothing – NOT form-fitting nor tight
NO sheer or see-thru clothing, head scarves, or face veils
Head and all hair must be covered
Ears and earrings must be covered
Neck and Chest area must NOT be exposed
Head covering must properly have length to cover entire breast area down to below
the waist or longer if preferred.
Head covering or scarves must extend well below the chest area
Dresses, Suits, Skirts, Pants must be very loose (not form revealing - not see-thru)
All Skirts, Dresses, Pants, Suit Bottoms must be below ankle length
All Tops/Blouses, Jackets, Suit Tops must be long sleeve & length to the waist/knees
Suits: Blouses or Tops down to above knees & must NOT tucked into pants or skirt
If worn, Make-up must be minimal and subtle (not very visible)
If worn, Nail polish should be clear or a color not very visible or bright
Absolutely NO perfumes, oils, scented lotions, or fragrances are to be worn
We thank you in advance for your consideration and cooperation in this matter and look
forward to seeing you at this historical event.
Examples of Required
Islamic Male Clothing
** Note: Seating Is Limited ** Please register early to secure your
space. All costs are per person as follows:
Seminar/Workshop: $45 ages 9 yrs. & older
for children 8 yrs old & under pay only $20
---------------------------------------------------------------Banquet Award Dinner: $55 12 yrs & older
for children 11 yrs & under pay only $25
----------------------------------------------------------------Purchase both and Save $25 off for 9 yrs & older
Purchase both – Save $15 off ages 8 yrs & under
----------------------------------------------------------------Vendor space: $60 per table per vendor
Reserve your space early by 9/30/09 & get over 15%
off the already low price.
Step One: Review the registration package. Complete, Sign and Fax
all forms to: Sirat al Sayf International, Administrator at:
(718) 487-3536 or send email to:
INFO@SIRATULSAIFINTERNATIONAL.COM
IMPORTANT: All Required Forms Must Be Completed In Their
Entirety, Clearly Signed and Submitted.
Early Registrations Are Due On or Before September 15, 2009.
Late Registrations Are Due On or Before October 1, 2009.
Step Two: Be sure to send acknowledgment that you have received
your confirmation ticket number via fax to: (718)
487-3536
or INFO@SIRATULSAIFINTERNATIONAL.COM
Remember in your acknowledgement you must include
the last eight (8) digits of the card number used to
register and date forms were submitted.
Examples of Required
Islamic Female Clothing
IMPORTANT: Proper Islamic Attire Required. Please see
examples of the acceptable Islamic dress code on this
page. Any variation can be made to your own style as long
as it conforms to the example coverings and are not tight
or form-fitting nor sheer or see-thru. Also, for females all
scarves, headwear or head coverings must be able to
loosely fall over the entire breasts without accentuating
and it must cover the entire head including all hair, neck,
ears, breasts, and earrings cannot be visible. Note:
Sisters if make-up is worn, please be modest in its use so
that the make-up does not intentionally draw attention to
your beauty, nail polish (if worn) must be clear and
absolutely no perfumes, oils or scented lotions are to be
applied to your body, clothes or hair. Believing men and
believing women Fear ALLAH (SWT) and please be mindful
of your Aura at all times and conduct yourselves in the
best manner of conduct in accordance to the Qur’aan and
Sunnah in Islam as Muslims. To remind the believer for by
chance the reminder will benefit the believer.
Sina records: "I learned the essence of true love, that love which results in
complete obedience." The love of Allaah demands total and unconditional
obedience. Allah, the Almighty says: Say [oh, Muhammad!]: "If you love Allah,
follow me: Allah will forgive you your sins, for Allah is Oft-forgiving, Most
Merciful" [Surah 3:31]
Fear ALLAH (SWT) as only HE (swt) should be feared and die not except in
the state of Islam.
Contact: Ustadha Rahma Hassan at (718) 487-3536 or via email at:
info@siratulsaifinternational.com orummaa.international@gmail.com
visit our websites: http://www.siratulsaifinternational.com or
http://www.siratalsaifmma.com
United Muslim Martial Artist Association (UMMAA) International
Muslim Clothing Requirements
According to the Qur'an & Sunnah
From a paper complied by Jamal A. Badawi
http://www.islamawareness.net/Dressing/dressing_article0001.html
Introduction
To some as a subject the Muslim women's dress and Muslim men's clothing may sound trivial. The shari'ah,
however, assigns it moral, social, and legal dimensions.
One basic requirement to be a true believer according to the Qur'an is to make one's opinions, feelings, and
inclinations subservient to whatever Allah and his Messenger have decided.
It is not fitting for a believer, man or woman, when a matter has been decided by Allah
and His Apostle, to have any option about their decision: if any one disobeys Allah and
His Apostle, he is indeed on a clearly wrong path.
Qur’aan: Surat-ul-Ahzab (33-36)
Placing, therefore, one's personal opinions, feelings, or inclinations above or at the same level as the
commandments of Allah is the ultimate of human pride and vanity. This means, in effect, that a mortal is
responding to Allah's guidance saying: '0 my creator! Your Law is Your Own opinion. I have my own opinion, and
I know best what is good for me." This attitude is befitting for unbelievers and hypocrites, but not for a believer no
matter how imperfect (all are!) one may be in implementing Islam in one's life.2
The exposition of truth in an honest and straight forward way may thus cause some unease even to good and
sincere Muslims. It may seem safer and diplomatic to avoid the issue altogether, or to present it in a diluted and
vague way. It is even safer and more 'diplomatic' to explicitly or implicitly condone each others' infractions, to help
each other find excuses and to rationalize our ‘willful disobedience’ to Allah (subhanahu wa ta'ala). This attitude is
neither new nor is it without consequences. As the Qur'an presents it:
Curses were pronounced on those among the children of Israel who rejected faith, by
the tongue of Dawood (David) and of Isa (Jesus) the son of Maryam (Mary): because
they disobeyed and persisted in excesses.
Nor did they (usually) forbid one another the iniquities which they committed: evil
indeed were the deeds which they did.
Qur’aan: Surat-ul-Ma'idah (5) 81-82
Requirements Of Women's Dress
1. The First Requirement: Extent of Covering
The dress must cover the whole body except for the areas specifically exempted. The Qur'an states:
Say to the believing men that they should lower their gaze and guard their modesty: that
will make for greater purity for them: And Allah is well acquainted with all that they do.
And say to the believing women that they should lower their gaze and guard their
modesty; that they should not display their beauty and ornaments except what (must
ordinarily) appear thereof; that they should draw their veils over their bosoms and not
display their beauty except to their husbands, their fathers, their husbands' fathers, their
sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or
their women, or the slaves whom their right hands possess, or male servants free of
physical needs, or small children who have no sense of the shame of sex; and that they
should not strike their feet in order to draw attention to their hidden ornaments. And
0’ you believers! Turn all toward Allah that you may attain bliss.
Qur’aan: Surat-un-Nur (24) 30-31
These 'ayahs contain, among other things, two main injunctions:
1. A Muslim woman should not display her beauty, and adornment (zeenah) except for "that which
must ordinarily appear of it" 3 (ma dhahara minha), or "that which is apparent." 4
The word zeenah 5 lends itself to two related meanings:
a. Natural or bodily beauty, 6
b. Acquired adornment such as rings, bracelets, and clothes.
The part of zeenah, exempted from the above injunction, was interpreted in two ways:
a. The face and the hands. This is the interpretation of the majority of the jurists, past
and present. 7 This interpretation is confirmed by ijma' (consensus) that a Muslim
woman is allowed by Islam to uncover her face and hands during pilgrimage and
even during the prayers, while the rest of her body is regarded as 'awrah (that which
should be covered). 8 This interpretation is based on the authority of Prophet
Muhammad (Allah's blessing be upon him), especially the hadith in which he says:
". . . If the woman reaches the age of puberty. No part of her body) should be seen
but this - and he pointed to his face and hands."
b. Whatever appears of the woman's body owing to uncontrollable factors such as the
blowing of the wind, or out of necessity such as the bracelets or even the outer
clothes themselves. 9
United Muslim Martial Artist Association (UMMAA) International
2. The headcovers (knumur) should be drawn over the neck slits (joyoob). Khumur is the plural
of the Arabic word "khimar" which means a headcover. 10 Juyoob is the plural of the Arabic
word "jaiyb" (a derivative of jawb or cutting) refers to the neck slit (of the dress). This means
that the headcover should be drawn so as to cover not only the hair, but it could also be drawn
over the neck and to be extended so as to cover the bosom.
2. The Second Requirement: Looseness
The dress must be loose enough so as not to describe the shape of a woman's body. This is consistent
with the intent of the 'ayahs cited above (24: 30-31) and is surely a crucial aspect of hiding zeenah. Even
moderately-tight clothes which cover the whole body do describe the shape of such attractive parts of the
woman's body as the bustline, the waist, the buttocks, the back and the thighs. If these are not part of the
natural beauty or zeenah what else is?
Prophet Muhammad pubh once received a thick garment as a gift. He gave it to Osamah b Zayd, who in
turn gave it to his wife. When asked by the Prophet why he did not wear it, Osamah indicated that he gave
it to his wife. The Prophet then said to Osamah "ask her to use a gholalah
under it (the garment) for I
fear that it (the garment) may describe the size of her bones." 11 The word gholalah in Arabic means a thick
fabric worn under the dress to prevent it from describing the shape of the body.
A highly desirable way of concealing the shape of the body is to wear a cloak over the garment. The
Prophet pubh, however, indicated that if the women's dress meets the Islamic standards it suffices (without
a cloak) even for the validity of prayers. 12
3. The Third Requirement: Thickness
The dress should be thick enough so as not to show the color of the skin it covers, or the shape of the
body which it is supposed to hide.
The purpose of 'ayah (24:31) is to hide the Muslim women's body except ma dhahara minha (the face and
hands). It is obvious that this purpose cannot be served if the dress is thin enough so as to reveal the color
of the skin or the shape or beauty of the body. This is eloquently explained by Prophet Muhammad (pbuh):
"In later (generations) of my ummah there will be women who will be dressed but naked. On top of their
heads (what looks) like camel humps. Curse them for they are truly cursed." In another version he added
that they "will not enter into paradise or (even) get a smell of it." 13
At one occasion Asma' (daughter of Abu-Bakr) was visiting her sister 'A'ishah (RA), wife of the Prophet
(pbuh). When he noted that Asma's dress was not thick enough he turned his face away in anger and said,
"If the woman reaches the age of puberty, no part of her body should be seen, but this, and he pointed to his
face and his hands."14
4. The Fourth Requirement: Overall Appearance
The dress should not be such that it attracts men's attention to the woman's beauty. The Qur'an
clearly prescribes the requirements of the woman's dress for the purpose of concealing zeenah (adornment).
How could such zeenah be concealed if the dress is designed in a way that it attracts men's eyes to the
woman?
This is why the Qur'an addressing the Prophet's wives as the examples for Muslim women says:
"Bedizen not yourselves with the bedizenment of the Time of Ignorance.. ."
15
Additional Requirements 16
In addition to the above four main and clearly spelled out requirements, there are other requirements
whose specific applications may vary with time and location. These include:
1. The dress should not be similar to what is known as a male costume. lbn 'Abbas narrated that
"The Prophet cursed the men who act like women and the women who act like men. 17
2. It should not be similar to what is known as the costume of unbelievers. This requirement is
derived from the general rule of Shari'ah that Muslims should have their distinct personality and
should differentiate their practices and appearance from unbelievers. 18
3. The dress should not be similar to what is known as a male costume. lbn 'Abbas narrated that
"The Prophet cursed the men who act like women and the women who act like men. 17
4. It should not be a dress of fame, pride and vanity. Such fame may be sought by wearing an
excessively fancy dress as a status symbol or an excessively ragged dress to gain others'
admiration of one's selflessness. Both motives are improper by Islamic standards.
The Prophet (pbuh) says:
"Whoever wears a dress of fame in this world, Allah will clothe him with a dress of humiliation
in the day of resurrection, then set it afire."19
Requirements Of Muslim Men's Clothing
It should be noted that the basic requirements of the Muslim woman's dress apply as well to the
Muslim man's clothing with the difference being mainly in degree. This can best be understood by
looking into what Islam defines as 'awrah which refers to the part of the body that should be
covered at all times unless there is an expressed exception. The covering of 'awrah is also a
condition for the validity of prayers for both men and women.
It has been agreed among jurists on the basis of the Qur'an and Sunnah that 'awrah:
For the woman, the 'awrah is defined as the whole body except for the face and hands.
For the man, the 'awrah is defined as the area between the navel and the knees.
20
Within the definition of 'awrah for men and women, all the four basic requirements discussed in this
paper are essentially the same:
1. Man should fully cover his 'awrah.
2. Men's clothes should be loose enough so as not to describe what he is covering (his 'awrah).
3. They should be thick enough so as not to describe the color of the skin or the parts required to
be covered.
4. They should not be designed in a way to attract attention. The basic rule of modesty and
avoiding "show off" applies to all believers men and women.
The three other additional requirements discussed under the Muslim woman's code of dress apply to
men's clothes as well:
1. They should not be similar to what is known as the female dress.
2. They should not be similar to what could be identified as the dress of unbelievers.
3. They should not be clothes of fame, pride, and vanity.
In addition to the above limitations on the Muslim man's clothes, men are not allowed to wear silk and
gold. This does not apply to women.
United Muslim Martial Artist Association (UMMAA) International
Conclusion
There are surely many other issues pertaining to the subjects that are not covered in this paper Its
main focus is on the documented injunctions of Allah (subhanahu wat'ala) as derived from His word
(the Qur'an) and as explained by the chosen Messenger, Muhammad (peace be upon him). These
injunctions are to be complied with by all Muslim men and women; and in case of transgression, they
will be held accountable in the hereafter. Truly husbands, fathers, and mothers do have an obligation
to remind, exhort and help each other achieve the pleasure of Allah and to avoid His wrath. In the
final analysis, however, it is not coercion or force which is likely to bring about obedience to Allah. It
is but, the love of Allah, the acceptance of His guidance as the supreme Truth even if contrary to
one's personal opinions, that will bring about the change.
Major References
Al-Qur'an, Translation of meanings by A. Yusuf Ali and M. M Pickthal.
Al-Hadith, as cited.
Al-Albani, Muhammad N. Hijabul Mar'at-il-Muslimah Fil-Kttab Wassunah, 3rd Printing, Al-Maktab-ullslami, Beirut, Lebanon, 1389 A.H. (1969).
Al-Qaradawi, Yusuf, Al'Halal Walharam Fil-lslam, Maktabat Wahbah, Cairo, 1396 A.H. (1976).
Sabiq, Sayyid, Fiqhus-Sunnah, 2nd Printing, Darul-Kitab-il- Arabi, Beirut, Lebanon, 1392 A.H. (1973).
Notes
1. This paper is based on Muhammad Nasiruddin Al-Albani's Hijabul- Marat-il-Muslimah Fil Kitab
Wassunah, 3rd Printing, AI-Maktab-ul-lslami, Beirut, Lebanon 1389 A.H. (1969).
2.
3.
4.
5.
6.
7.
8.
Other sources checked include "tafsir" of the Qur'an including those by lbn-Kathir, Yusuf Ali,
and Sayyid Qutb; authorities in Fiqh including Sayyid Sabiq's Fiqh-us'sunnah and Yusuf AlQaradawi's Al-Halal Walharam Fil-lslam, and a reference on Hadith from Mishkat-uI-Masabeeh.
A distinction should be made between, a) the acceptance of Allah's word as true and supreme
in itself while not succeeding to implement it fully in one's life hoping and trying to reach that
goal, and b) regarding one's own opinions or other social values and pressures as more valid
than Allah's injunctions and trying to find various excuses to justify one's breaking of the law of
Allah. It is the latter attitude which is not only blameworthy but akin to unbelief. Top
Yusuf Ali, op. cit. p. 904. Top
M. M. Pickthall, The Meaning of the Glorious Koran, p. 25. Top
According to Lisan-ul-'Arab (Dictionary of Arabic language), the term zeenah includes "all that
which beautifies," quoted in (Mrs.) Ne'mat Sidqy, At-Tabarruj, 17th Printing, Dar-ul-l'tisam,
Egypt, 1975 pp. 20-21. Top
The term zeenah is used in the Qur'an to refer to children, wealth, and natural beauty in Allah's
creation. See example Qur'an 17:47, 16:8, 37:6 and 3:14. Top
This is the interpretation of Malik, Ash-Shafi'i, Abu Hanifa and a version of Ahmad b. Hanbal.
See Al-Albani op. cit., pp. 41-42. Top
Al-Albani provides ample evidence that the covering of the face and hands is not required.
Suffice it to say that the woman is allowed to uncover her face and hands during such spiritual
acts as the prayers and pilgrimage. See pp. 25-46. Top
9. One weakness with this more stringent interpretation is that 'uncontrollable' factors are
automatically forgiven without any need for specification. The fact that Qur'an 24:31 exempts
from all "zeenah" that which is regarded as "ma dhahara minha" is itself an indication of a
concession. This concession is confirmed by the Hadith (related to Asma' as will be seen in the
discussion of the third requirement. See Al-Albani, ibid, pp. 25-46. Top
10. According to Al-Albani, this meaning of "khirmar" was explained in such authorities as lbn-ulAtheer's An-Nihaya and Tafseer-ul-Hafiz lbn-Kathir and others. Al Albani reports that he knows
of no difference on this point. See Al-Albani, ibid, pp. 33-34. Top
11. This Hadith appears in Musnad Ahmad, also in Al-Bayhaqi, and is confirmed in other sources of
Hadith such as Sunan Abi-Dawood. See Al- Albani, ibid, p. 59-63. Top
12. See Sayyid Sabiq's Fiqh-us-Sunnahf, Dar-ul-Kitab-il-'-Arabi, Beirut, Lebanon, 1969, vol.1, p. 127.
13. At-Tabarabi and Sahih Muslim. See al-Albani, op. cit., p. 56. Top
14. At another occasion when the Prophet pbuh saw a bride in a thin dress he said, "she is not a
woman who believes in Surat-un-Noor who wears this." Surat-un-Noor is the Surah where the
main requirements of the Muslim woman's dress are outlined. Still on another occasion some
women from the tribe of Bani Tameem came to visit 'A'ishah in thin clothes. Upon seeing them,
the Prophet pbuh said, "lf you are believers, then these are not believers' clothing." See Yusuf
Al-Qaradawi, op- cit., p. 160. Top
15. The term used in the Qur'an is tabarruj which means displaying of beauty. Another derivative of
tabarruj is burooj which is used in the Qur'an (e.g. 4:77, 15:16, 25:61, 85:1). Burooj means
tower because of their clear visibility. Clear "Visibility" of the woman may result from the type
of dress, the way she walks, or the way she behaves. Top
16. According to Al-Albani, a further requirement is that the dress should not be perfumed. In fact,
this requirement extends beyond dress. There are several ahadeeth which make it clearly
forbidden for a Muslim woman to wear perfumes when she goes out of her home even if she is
going to the mosque. See Al-Albani, op. cit., pp. 64-66. Top
17. Al-Bukhari, Abu-Dawood, Ahmad, Ad-darimi. For this and other ahadeeth on the same subject
see Al-Albani, ibid, pp. 66-69. Top
18. For an excellent discussion of this principle on the basis of Qur'an and Sunnah, see Al-Albani,
ibid, pp. 78-109.
19. For this and other versions of the hadeeth see Al-Albani, ibid, pp. 110- 111. Top
20. Difference exists, however, among jurists whether the knees and the thighs should be included
in the definition of the man's 'awrah. For a good discussion on the evidence related to both
views, see Sayyid Sabiq's Fiqh-us- Sunnah, op. cit., vol. 1, pp. 125-127. Top
For Muslim men and women, - For believing men and women, For true men and
women, For men and women who are Patient and constant, for men And women who
humble themselves, For men and women who give In charity, for men and women Who
fast (and deny themselves), For men and women who Guard their chastity, and
For men and women who Engage much in God's praise,- For them has God prepared
Forgiveness and great reward.
Qur'an: Al-Ahzab 33:35
United Muslim Martial Artist Association (UMMAA) International
SOURCE
From The Muslim Woman's Dress
According to the Qur'an and Sunnah
Compiled by Jamal A. Badawi
Published by Ta-Ha Publishers Ltd
68a Delancey Street, London NW1
and
Federation of Students Islamic Societies in U.K. & Eire
38 Mapesbury Road, London NW2 4JD
ISBN 0 907461 123
Last Updated 17/11/2001 17:04
PLEASE NOTE: The revealed Arabic Qur'an is the authoritative and primary source of reference
and as such the Qur'anic English translations are provided purely as indicative interpretations.