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Our Mother ‘A’ishah, may Allah be pleased with her.

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“O ‘A’ishah, the matter is far too grave for them to be concerned with that.”

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Modesty is an innate nature with which Allah has created women.

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It is among her most beautiful qualities.

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Yet, it is a quality that is susceptible to change and alteration.

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If a girl is raised from childhood

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to be modest in her dress, her movements, and her interactions with people,

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this innate nature grows in a healthy manner.

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But if this nature is altered and stifled in childhood,

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she will not feel a sense of modesty when she grows up,

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and it will become easy for her to do whatever she wishes.

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In one of the instances of the Prophet’s (peace be upon him) upbringing

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of ‘A’ishah, may Allah be pleased with her,

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there is manifested for us, in a spontaneous and unforced way,

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the sound innate nature upon which ‘A’ishah was raised.

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‘A’ishah relates

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that the Prophet (peace be upon him) said to her one day:

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“You will be gathered on the Day of Resurrection barefoot, naked, and uncircumcised.”

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‘A’ishah asked,

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“O Messenger of Allah,

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men and women together,

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looking at one another?”

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He replied,

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“O ‘A’ishah,

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the matter is far too grave for them to be concerned with that.”

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Narrated by al-Bukhari.

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The Prophet (peace be upon him) describes

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to ‘A’ishah the state of people on the Day of Resurrection,

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that they will be gathered just as their mothers bore them:

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naked, barefoot, and uncircumcised.

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This is one of the terrors of the Day of Resurrection.

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The reaction of ‘A’ishah was

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focused on an aspect other than the subject the Prophet (peace be upon him) was discussing,

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as the sense of modesty within her was stirred by the image of nakedness.

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So she asked the Prophet (peace be upon him) in astonishment,

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“Men and women looking at one another?”

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Indeed, the astonishment of ‘A’ishah

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stemmed from the Qur’anic and Prophetic upbringing

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in which she was nurtured regarding the subjects of dress, adornment, and covering one’s private parts.

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For she was raised upon the saying of Allah the Exalted:

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“O children of Adam,

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We have bestowed upon you clothing to conceal your private parts and as adornment.”

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“And the clothing of righteousness—

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that is best.”

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That is among the signs of Allah,

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that perhaps they may remember.

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“O children of Adam,

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let not Satan tempt you,

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“O Children of Adam! Let not Satan seduce you as he caused your (first) parents to go forth from the Garden and tore off from them their robe (of innocence) that he might manifest their shame to them. Lo! he seeth you, he and his tribe, from whence ye see him not. Lo! We have made the devils protecting friends for those who believe not.” (7:27)

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as he removed from them their clothing

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to show them their private parts.”

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“O Children of Adam! Let not Satan seduce you as he caused your (first) parents to go forth from the Garden and tore off from them their robe (of innocence) that he might manifest their shame to them. Lo! he seeth you, he and his tribe, from whence ye see him not. Lo! We have made the devils protecting friends for those who believe not.” (7:27)

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“O Children of Adam! Let not Satan seduce you as he caused your (first) parents to go forth from the Garden and tore off from them their robe (of innocence) that he might manifest their shame to them. Lo! he seeth you, he and his tribe, from whence ye see him not. Lo! We have made the devils protecting friends for those who believe not.” (7:27)

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Muhammad Rashid Rida, may Allah have mercy on him, said:

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Allah the Exalted addressed the children of Adam in this verse and others like it

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with the call used for those who are distant,

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because of the state of the Arabs and non-Arabs at the time this Surah was revealed in Makkah,

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in their distance from the sound innate nature and the upright path.

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It was a warning to their minds through what strikes the ears.

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He conferred favor upon them

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after informing them of the nakedness of their early ancestors,

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by the blessing of the clothing He provided them, in all its various degrees and types:

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from the most basic,

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which conceals the private parts from the eyes of people,

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to the types of garments

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that resemble the feathers of birds in protecting the body from heat and cold,

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by covering the entire body,

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and the types of adornment and beauty therein,

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suitable for all human beings, male and female,

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regardless of their ages or circumstances.

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If clothing is a beauty with which people adorn themselves,

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then nakedness is a disgrace to sound souls,

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just as ‘A’ishah was raised

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upon His saying, the Exalted:

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“And abide in your houses.”

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“And stay in your houses. Bedizen not yourselves with the bedizenment of the Time of Ignorance. Be regular in prayer, and pay the poor-due, and obey Allah and His messenger. Allah's wish is but to remove uncleanness far from you, O Folk of the Household, and cleanse you with a thorough cleansing.” (33:33)

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Sayyid Qutb, may Allah have mercy on him, said:

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Women in the pre-Islamic era (Jahiliyyah) used to display their beauty (tabarruj),

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but all the images recounted of the tabarruj of the first Jahiliyyah

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seem naive or modest

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when measured against the tabarruj of our own days

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in our present Jahiliyyah.

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Mujahid said:

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A woman would go out and walk among men;

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that was the tabarruj of the Jahiliyyah.

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Qatadah said:

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They had a gait that was coquettish and alluring.

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So Allah the Exalted forbade that.

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Muqatil Ibn Hayyan said:

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Tabarruj is when she casts the head covering (khimar) over her head but does not fasten it,

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so that her necklaces, earrings, and neck are visible,

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and all of that is seen of her.

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That is tabarruj.

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A woman does not uncover any part of her body before strange men

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unless she has killed a part of her modesty.

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To the extent that a woman exposes herself before men,

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to that extent the luster of modesty departs from her face.

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Just as ‘A’ishah was raised

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upon the principle of modesty linked to human actions,

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which is the saying of the Prophet (peace be upon him):

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“Among what the people have attained from the words of the first prophecy is:

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If you have no modesty, then do as you wish.”

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Narrated by Ahmad.

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The scriptural texts upon which ‘A’ishah was raised

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built within her this great sense of modesty,

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which distracted her from the subject of the terrors of the Day of Resurrection

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to ask about what was ingrained in her innate nature:

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the disgrace of being naked before people.

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A woman’s display of her charms and her nakedness

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is a desire of the soul’s cravings,

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yet women vary in their manner of exposure

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according to their varying levels of faith.

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There are those who do not expose themselves except to their husbands;

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this is the believing woman.

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There are those who expose themselves in women’s gatherings

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under the pretext that they are only among women,

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and that a woman need not be modest before another woman.

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And there are those who expose themselves everywhere and before everyone,

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like a piece of meat displayed in the market before human wolves,

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for modesty and sensitivity have died within her.

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Between these categories are varying degrees of exposure

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according to the modesty of each woman.

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But why do men not look at women at the Gathering (al-Mahshar),

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even though they are completely naked just as Allah created them,

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and vice versa?

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The answer to this question

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we find in the reply of the Prophet (peace be upon him)

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to the question of ‘A’ishah:

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when he said,

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“O ‘A’ishah, the matter is far too grave for them to be concerned with that.”

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What distracted men and women from looking at one another,

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even though they were naked,

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is the intensity of the terror of that day,

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which makes a person unable to look at what is around him,

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and nothing distracts him from the intensity, terror, and panic he is in.

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Allah the Exalted says:

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“O mankind, fear your Lord...”

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“O mankind! Fear your Lord. Lo! the earthquake of the Hour (of Doom) is a tremendous thing.” (22:1)

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“On the day when ye behold it, every nursing mother will forget her nursling and every pregnant one will be delivered of her burden, and thou (Muhammad) wilt see mankind as drunken, yet they will not be drunken, but the Doom of Allah will be strong (upon them).” (22:2)

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“On the day when ye behold it, every nursing mother will forget her nursling and every pregnant one will be delivered of her burden, and thou (Muhammad) wilt see mankind as drunken, yet they will not be drunken, but the Doom of Allah will be strong (upon them).” (22:2)

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“...and you will see the people intoxicated,

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you will see the people intoxicated,

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while they are not intoxicated.”

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“On the day when ye behold it, every nursing mother will forget her nursling and every pregnant one will be delivered of her burden, and thou (Muhammad) wilt see mankind as drunken, yet they will not be drunken, but the Doom of Allah will be strong (upon them).” (22:2)

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And the Almighty said:

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“Every soul is a pledge for its own deeds;” (74:38)

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This is what occupies people on that day:

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the harvest of their deeds.

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If we remember that the recompense is of the same nature as the deed,

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then she who is naked in this world will be naked on the Day of Resurrection,

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according to the saying of the Prophet (peace be upon him):

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“Subhan Allah!

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What trials have been sent down tonight!

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And what treasures have been opened!

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Who will wake the ladies of the chambers?

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For many a woman clothed in this world will be naked in the Hereafter.”

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Narrated by al-Bukhari.

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Scholars have interpreted the “clothed” in this hadith

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with several interpretations,

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among them that she is one who wears clothes

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that describe her body as if she were naked.

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This is the one the Prophet (peace be upon him) pointed to

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in another hadith, saying:

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“Two types of the people of Hell I have not yet seen:

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a people with whips like the tails of cattle,

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with which they strike the people,

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and women who are clothed yet naked,

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alluring and enticing,

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their heads like the swaying humps of camels.

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They will not enter Paradise, nor will they smell its fragrance,

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even though its fragrance can be smelled from such-and-such a distance.”

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Narrated by Muslim.

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If this is the state of one who wears clothes in this world,

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but they do not cover her,

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either because they are transparent,

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or because they delineate the body,

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then how will the state of the truly naked be?

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‘A’ishah’s disapproval of this situation

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gives us a sign that the modest woman

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does not accept such sights,

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nor does she remain silent about denouncing them,

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in accordance with the saying of the Prophet (peace be upon him):

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“Whoever among you sees an evil,

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let him change it with his hand;

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if he cannot, then with his tongue;

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if he cannot, then with his heart,

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and that is the weakest of faith.”

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So let not the Muslim sister abandon advising and denouncing those who are naked,

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or those who are clothed yet naked,

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for perhaps Allah may save them through you from the Fire.

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In your undertaking to denounce evil,

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there is life for your heart and an increase in its faith,

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and a growth of modesty within it.

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We shall continue in a future meeting, if Allah wills.

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And praise be to Allah, Lord of the worlds.

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Our Mother ‘A’ishah, may Allah be pleased with her.