The ʿAwrah of Men
Summary On The ʿAwrah of Men
[Fatwā No. 1] Al-Shaykh Al-Muḥaddith Sulaymān Al-ʿAlwān:
The brother is asking about the issue of the ʿawrah (the intimate parts of the body that must be covered). The scholars—may Allah the Exalted have mercy on them—differed regarding the ʿawrah of a man.
[View of the Majority]
The majority held the view that a man's ʿawrah is from the navel to the knee. They cited as evidence many proofs, such as:
i. The ḥadīth of Jarhad, "The thigh is ʿawrah," (similar wording) of aḥādīth were narrated from ‘Alī, Ma‘mar, and a group of others.
ii. Also the ḥadīth of ‘Amr ibn Shu‘ayb, from his father, from his grandfather, that the Prophet ﷺ said: "When one of you marries his female servant to his slave or to his employee, he should not look at her private part below the navel and above the knees."
However, there is some objection (naẓar) in the chains of transmission (asānīd) of these aḥādīth, and none of them are authentic.
[The Second View]
Another group of scholars went with the view that a man's ʿawrah consists only of the two private parts. The front and the back. The scholars do not disagree that a man must cover his ʿawrah; rather, the disagreement lies in defining what exactly constitutes the ʿawrah. In Ṣaḥīḥ Muslim, the Prophet ﷺ said: "A man should not look at the ʿawrah of another man, nor should a woman look at the ʿawrah of another woman."
[The Issue of Temptation (Fitnah)]
The scholars also do not disagree that anyone who is feared to be a source of temptation (fitnah) must cover his thighs, regardless of whether it is argued that they are ʿawrah or not, because the temptation is present in this scenario. Consequently, the scholars were strict regarding the issue of the amrad (a handsome, beardless youth), stating that he must cover his thighs so that others are not tempted by him. This is based on the legal principle of blocking the means to evil (sadd al-dharā’i‘), and because exposing his thighs leads to great harm and temptation for others. The Sharī‘ah (Islamic law) came to ward off harms, minimize them, or mitigate them. Allah the Exalted forbade fornication/adultery (zinā), and when He forbade it, He also forbade the preludes leading up to it. An amrad exposing his thighs can lead to other prohibitions, thus it is obligatory for him to cover them.
[Covering the Thighs in Prayer (Ṣalāh)]
Furthermore, regardless of the disagreement over the issue of the thighs, they must be covered during prayer. Even if it were said that they are not ʿawrah, the shoulder is not considered ʿawrah either, yet it must be covered in prayer based on the statement of the Prophet ﷺ: "None of you should pray in a single garment with no part of it over his shoulders" (Agreed upon).
When Al-Bukhārī—may Allah the Exalted have mercy on him—mentioned this issue in his Ṣaḥīḥ, he cited the ḥadīth of Anas alongside the ḥadīth of Jarhad, and said: "The ḥadīth of Anas has a stronger chain (asnad), but the ḥadīth of Jarhad is more precautionary (aḥwaṭ)." This means that following the ḥadīth of Jarhad regarding covering the thighs is the safer, more precautionary approach. This is evident.
However, we make a clear exception for the amrad; we do not merely say it is "precautionary" for him to cover, but rather we say it is "obligatory," because he is an active source of temptation. We cannot open the door of desires and seduction for the people through these youths; rather, this door must be firmly closed. For this reason, the pious predecessors (Salaf) deemed it preferable that an amrad should not walk alongside older men so that they are not tempted by him. Similarly, he should not beautify or artificially adorn himself for others to avoid being a source of temptation. The Salaf were highly strict regarding this matter.”
— End of Fatwā, Al-ʿAlwān (audio).
A third view is the concept of The "Light" ʿawrah (ʿawrah Mukhaffafah) and The "Heavy" (or Strict) ʿawrah (ʿawrah Mughallaḍah). Which will be explained below:
[Fatwā No. 2] Al-Shaykh Al-Muḥaddith Musṭafā Al-ʿAdawī
“In this particular issue, and within this chapter as well, it is necessary to clarify the definition and boundaries of the ʿawrah (of men). This is because the author stated: "And covering the ʿawrah with a pure garment..."
So, what exactly is the ʿawrah that must be covered by clothing, and because of which a number of scholars have ruled that if it is exposed, the prayer becomes invalid?
The majority of scholars (Jumhūr al-‘Ulamā’) hold the view that the ʿawrah extends from the navel (surrah) to the knee (rukbah); this is the dominant opinion among the people of knowledge.
If you inquire about their textual evidence for this position, they deduce it from the ḥadīth of Jarhad, in which the Prophet ﷺ said: «The thigh is ʿawrah.»
This serves as the primary evidence for the majority who declare the thigh to be part of the mandatory ʿawrah.
However, they still needed to establish textual evidence for including the navel, or the area below the navel down to the private parts (lower belly), as ʿawrah. For this, they relied on a narration in which the Prophet ﷺ said:
«When one of you marries his female servant to his slave or to his employee, he should not look at her private part below the navel and above the knees»
The context here implies that if a master owns a female slave, he is entitled to full intimacy with her. However, if he marries her off to his male slave, intimacy is no longer permissible for him, though he might still catch a glimpse of her in a domestic setting. Thus, the ḥadīth clarifies that once she is married, he is forbidden from looking at anything between her navel and her knee.
[Ḥadīth-Related Critiques and Counter-Evidence]
While this is the evidence they relied upon, both ḥadīths face certain academic critiques. As for the ḥadīth of Jarhad stating that "the thigh is ʿawrah," there is a weakness in its chain of transmission (sanad). When Imām al-Bukhārī (may Allah have mercy on him) cited it, he also brought forth counter-narrations that permit the exposure of the thigh, including:
The Ḥadīth of ‘Ā’ishah (may Allah be pleased with her): The Prophet ﷺ was sitting with his thigh uncovered. Abū Bakr requested permission to enter and did so while the Prophet remained in that state. Then ‘Umar requested permission and entered while the Prophet was still in that state. Finally, ‘Uthmān requested permission to enter, at which point the Prophet ﷺ covered his thigh. ‘Ā’ishah asked: "O Messenger of Allah, why did I see you not paying much heed (lam tahtashsh) when Abū Bakr and ‘Umar entered, but when ‘Uthmān entered, you covered your thigh?" He replied: «Should I not feel shy before a man whom the angels themselves feel shy before?» Proponents of this view argue that the Prophet's thigh was visibly exposed in front of Abū Bakr and ‘Umar.
The Ḥadīth of Anas ibn Mālik (may Allah be pleased with him): The Prophet ﷺ was riding a horse of his, and "his thigh became uncovered (ḥasara)". Al-Bukhārī cited portions of this evidence (the ḥadīth of Anas and the ḥadīth of Jarhad), but he did not record Jarhad's ḥadīth as a fully connected text (musnad) because it did not meet his stringent conditions. Representing the methodology and jurisprudence of a group of scholars of ḥadīth, al-Bukhārī stated: "The ḥadīth of Anas is more firmly connected (asnad / has a stronger chain), while the ḥadīth of Jarhad is more precautionary (aḥwaṭ)." Meaning, acting upon it is safer for one's religious practice.
[The Reconciliation of Ibn al-Qayyim and Jurisprudential Perspectives]
Other scholars attempted to reconcile these conflicting texts in a different manner. The conclusion arrived at by Ibn al-Qayyim (may Allah have mercy on him) and those who followed him is that the ʿawrah is actually divided into two categories:
The Lightened ʿawrah (ʿawrah Mukhaffafah): This may occasionally be pardoned or overlooked if exposed, which refers to the thigh.
The Heavy/Strict ʿawrah (ʿawrah Mughallaḍah): This is strictly forbidden to expose under any circumstance, which refers to the two private parts (Saw’atān). As Allah Almighty states in His Book:
﴿يَٰبَنِيٓ ءَادَمَ لَا يَفۡتِنَنَّكُمُ ٱلشَّيۡطَٰنُ كَمَآ أَخۡرَجَ أَبَوَيۡكُم مِّنَ ٱلۡجَنَّةِ يَنزِعُ عَنۡهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوۡءَٰتِهِمَآۚ﴾
﴾O Children of Adam! Let not Shaitân (Satan) deceive you, as he got your parents [Adam and Hawwâ’ (Eve)] out of Paradise, stripping them of their raiments, to show them their private parts. (saw’ātihimā)...﴿ [Al-A‘rāf: 27]
Based on what has been mentioned, there are three distinct trends regarding the issue of the ʿawrah:
The Majority of Scholars: They hold that the ʿawrah spans from the navel to the knee.
The Ẓāhirīs (Literalists): They hold that the ʿawrah constitutes the Saw’atān (front and back private parts) only.
The Proponents of Caution: They advocate for covering the thigh out of religious precaution (iḥtiyāṭ), such as al-Bukhārī's inclination and the approach of Ibn al-Qayyim.
[Ruling on Prayer and Contemporary Application]
Those who hold the majority view—that the ʿawrah is from the navel to the knee—render it obligatory to cover this entire area during prayer. If you pray while it is not covered (mastūrah), your prayer becomes invalid and it is mandatory for you to repeat it. This is their stance even though the text (matn) and chains of transmission (asānīd) of the relevant ḥadīth face several technical flaws. As I mentioned earlier, some scholars deem [even if parts from the ʿawrah are uncovered] the prayer is still valid but the person is sinful, viewing the covering of the ʿawrah as an independent obligation outside and inside of prayer [and not connected to its validity]. And Allah knows best.
Contemporary Application:
Without a doubt, this ruling extends directly to modern-day football (soccer) players. It is widely observed that most of them do not cover (parts of) the area between the navel and the knee, or at the very least, fail to cover the entire thigh.
—End of quote, Al-ʿAdawī (video)
The definition Saw’atān (the front and back private parts) includes their immediately surrounding areas and the rājiḥ view of thigh being included in the ʿawarah and the situations where it can be exposed:
[Fatwā No. 3] ʿAbdul ʿAzīz Al-Ṭarīfī
“As for what pertains to the ʿawrah of a man, the well-known view held by the Four Imāms (al-Aʾimmah al-Arbaʿah) is that the man’s ʿawrah extends from the navel (surrah) to the knee (rukbah). However, there is another narration transmitted from Imām Aḥmad, may Allāh have mercy on him, stating that a man’s ʿawrah consists only of the saw’atān (the two private parts), and that the thigh (fakhidh) is not part of the ʿawrah. Yet, the weightier and more correct view (al-arjaḥ) is that the thigh is part of the ʿawrah. This is because a number of ḥadīths have been narrated from the Messenger of Allāh ﷺ to this effect; and even if their chains of transmission face some criticism, logical text-based reasoning (anaẓar) supports them. This includes the ḥadīth of ʿAbdullāh bin ʿAbbās, as well as the ḥadīth of Jarhad, in which the Prophet ﷺ said: "Verily, the thigh is ʿawrah."
From the standpoint of logical deduction (naẓar), if we were to say that the thigh is not ʿawrah, we find that the thigh is structurally continuous; a person cannot distinctly demarcate where it begins and ends, unlike the knee joint. A person can easily state that the shin is not ʿawrah because the knee physically separates the shin from the thigh. However, if it is claimed that the thigh is not ʿawrah, one cannot clearly define the boundaries beyond it. Therefore, we state that the view declaring it to be ʿawrah is the correct opinion, and it is the position held by the majority (jamāʿah) of scholars.
The Four Imāms, may Allāh’s mercy be upon them, only had a strong disagreement regarding the specific status of the knee and the navel themselves; their agreement was firm regarding what lies between them. As for the knee and the navel, the scholars differed. The majority of scholars—which is the opinion of Mālik, as well as ash-Shāfi‘ī and a narration from Aḥmad, may Allāh have mercy on him—held that the knee and the navel are not ʿawrah in and of themselves, but rather what lies between them is the ʿawrah. On the other hand, Abū Ḥanīfah and ʿAṭāʾ went to the view that the knee and the navel are indeed part of the ʿawrah.”
— End of fatwā, Al-Ṭarīfī , audio.
In his book, "Al-Tafsīr Wal Bayān" Al-Ṭarīfī further stated:
“The two ḥadīths of Anas and Abū Mūsā do not necessarily imply that the thigh is not ʿawrah; rather, they indicate a concession (takhfīf) regarding the thighs. They demonstrate that a man's ʿawrah is divided into two types: the heavy/major ʿawrah (ʿawrah mughallaẓah) and the light/minor ʿawrah (ʿawrah khafīfah):
The Heavy ʿawrah (al-ʿawrah al-Mughallaẓah):
This consists of the saw’atān (the front and back private parts) and their immediately surrounding areas. It is strictly impermissible to expose this ʿawrah to anyone except one's wife or those whom one's right hand possesses. [Other than that] It must never be revealed except out of absolute necessity (ḍarūrah), and it cannot be uncovered for mere everyday needs (ḥājāt)—such as pulling up one's garment to avoid mud and mire on the ground, or when bathing in public ponds and pools (uncovering this type of ʿawrah is forbidden). For every mere need (ḥājah), prohibitions do not become lawful; prohibitions only become lawful in cases of absolute necessity (ḍarūrah), such as medical treatment and the like.
The Light ʿawrah (al-ʿawrah al-Khafīfah):
This consists of the thigh and what lies above it [other than the two private parts and their immediate surrounding areas]. It is permissible to expose the light ʿawrah for valid, temporary needs (ḥājāt). However, needs are by definition incidental and temporary (‘āriḍah), not permanent (dā’imah). Consequently, anyone who adopts short clothing that habitually exposes his thighs falls into sin and blame! This is because such attire constitutes a permanent state of dress, which is impermissible.
The proof that the thigh is a light ʿawrah is that the Prophet ﷺ exposed it for a specific need, as mentioned in the ḥadīth of Anas when he passed by (narrow) walled alley (or orchard) in Khaybar. Alternatively, it may be exposed in a manner that does not signify permanence, such as uncovering part of the thigh while sitting, as seen in the ḥadīth of Abū Mūsā; the Prophet ﷺ did this while sitting, not while standing.
For this reason, when the Prophet ﷺ saw Abū Bakr uncovering his knee while standing—without the pretext of passing a (narrow) walled alley (or orchard) or navigating mud—he remarked: "As for your companion, he has entered into a severe quarrel (gāmara)." This is recorded in al-Bukhārī on the authority of Abū ad-Dardā’ , who said:
"I was sitting with the Prophet ﷺ when Abū Bakr approached, holding up the edge of his garment until his knee was exposed. The Prophet ﷺ said: 'As for your companion, he has entered into a severe quarrel.' He then offered greetings of peace..." —and he mentioned the rest of the ḥadīth.
This action is only done by someone facing a sudden, severe predicament or quarrel. A mugāmir is one who throws himself into hardships; in this instance, a dispute had occurred between Abū Bakr and ‘Umar, so he came to the Prophet ﷺ in that stressed state.
Furthermore, Anas bin Mālik and Abū Mūsā did not mention the Prophet ﷺ uncovering his thigh without explicitly contextualizing the underlying reason and circumstance. This indicates that it is a light ʿawrah excused for a temporary need, not something to be exposed permanently—such that everyday clothes, lower garments (izār, p. uzur), and trousers are tailored specifically to expose it. When Anas mentioned that he saw the thigh of the Prophet ﷺ, it is clear that this occurred incidentally (iʿtirāḍan / ʿāriḍan). If it were not incidental, he would not have restricted his description to that specific event and context.
— End quote from Al-Tafsīr Wal Bayān (3/1294)
Al-Ṭarīfī also added:
“Therefore, there is no sin upon a person if his light ʿawrah is exposed while carrying luggage, passing through a narrow alleyway or a tight orchard wall, or when having a minor, non-emergency medical injury examined by someone. We say that these are matters in which the Sharī‘ah has provided ease (khuffifat); hence, it may be uncovered for a valid need (ḥājah). In contrast, the ʿawrah mughallaẓah can never be uncovered for a mere need, but only under absolute necessity (ḍarūrah). There is a distinct jurisprudential difference between a need and a necessity.
Accordingly, what was narrated by Anas bin Mālik from the Messenger of Allāh ﷺ is understood within the context of a need. Anas explicitly mentioned that the Prophet ﷺ did this while passing through a narrow alleyway inside an orchard in Khaybar. A person might need to do this under such circumstances to ease his entry and exit, ensuring his lower garment (izār) or cloak (ridā’) does not get caught or soiled. This falls under the category of needs (ḥājiyyāt), not absolute necessities (ḍarūriyyāt). A person might do this occasionally, and thus the Prophet ﷺ did it as a passing, temporary matter (ʿāriḍ). This is our response to the ḥadīth of Anas bin Mālik.
Based on this reconciliation, Imām al-Bukhārī, may Allāh have mercy on him, inclined toward the view that the entire thigh constitutes ʿawrah. When he cited both the ḥadīth of Anas bin Mālik and the ḥadīth of Jarhad, it was noted: "The ḥadīth of Jarhad is more precautionary (aḥwaṭ), while the ḥadīth of Anas has a stronger chain of transmission (asnad)." Since Anas's ḥadīth is stronger in its chain, the scholars applied it to its situational context, while maintaining the foundational rule and opting for caution (al-aḥwaṭ) by following the text of the ḥadīth of Jarhad, as well as the ḥadīth of ʿAbdullāh bin ʿAbbās (may Allāh the Exalted be pleased with them).”
— End quote, from Video.
[Precaution and Jurisprudential Boundaries]
Holding the view that the thigh is ʿawrah is the safer, precautionary position (al-iḥtiyāṭ). Those who claim that the thigh is not ʿawrah find it difficult to establish a well-defined, disciplined boundary for the ʿawrah. This is because the thigh, like the shin, is a continuous limb; the ruling governing its lower part is logically identical to the ruling governing its upper part. Whoever does not consider the lower part of the thigh to be ʿawrah will fail to define a precise boundary for the ʿawrah at its upper end. To claim that the lower part of the thigh is not ʿawrah would logically force one to say the same for its upper part (which is not the actual genitalia), and this is reckless legal speculation (majāzafah). It is narrated from Mālik, Abū Ḥanīfah, and Aḥmad (in one narration from him) that the thigh is a light ʿawrah. Indeed, it has been explicitly stated in more than one ḥadīth that "the thigh is ʿawrah," such as the ḥadīths of Ibn ʿAbbās and Jarhad.
— See End quote from Al-Tafsīr Wal Bayān (3/1295)
— End of Fatwā from Al-Ṭarīfī
RELATED BENEFITS:
ʿAbd al-Malik al-ʿAlwān said:
I asked my father about the narrations reported concerning a man’s ʿawrah being from the navel to the knee?
He replied: "Not a single ḥadīth has been authentically established regarding this."
— End quote.
ʿAbdullah Al-Saʿd said:
The Ruling on the Ḥadīth: "A man’s ʿawrah is from the navel to the knee."
The Answer: The ḥadīth is weak (ḍaʿīf); it was narrated by al-Bayhaqī and is not authentic. However, it has been transmitted in an authentic ḥadīth: "Cover your thigh, for indeed the thigh is ʿawrah."
This is an authentic ḥadīth (ṣaḥīḥ), reported from the ḥadīth of Jarhad and also from the ḥadīth of Ibn Jaḥsh. It was also reported from the ḥadīth of ‘Alī, but the narration from ‘Alī is not authentic. ”
— End of Quote from Al-Saʿd.
📝 I say:
Accordingly, the lower abdomen, which is the part from the navel to the pelvic bone or what is above the pubic area, is not proven [to be part of the strict awrah], unlike the dispute regarding the thigh and what we stated as the rājiḥ view. Nevertheless, this is to be covered in the context of prayer, as Al-ʿAlwān stated, and covered as a precaution to prevent the exposure of the strict awrah which is attached to it. Allah knows best.
In this context , Shaykh Musṭafā Al-ʿAdawī was asked:
Question: A gym coach whose job requires him to expose the upper part of his body, down to just a handspan below the navel—what is the Islamic ruling on this?
Answer: That is highly disliked (makruh). A handspan below the navel, meaning approximately just above the pubic area? That is highly disliked. That is highly disliked.
— End quote, Al-ʿAdawī (video)
VALIDITY OF PRAYER WEARING A TIGHT GARMENT
Question: Our brother ʿAbdullāh from ʿIrāq asked, saying: "The imām who wears a tight garment during prayer, is there any blame on him?"
Answer: Regarding tight clothing: as for the condition [of prayer], it is covering the ʿawrah. If a person covers their ʿawrah, even if it is with a tight garment, their prayer is valid. As for a tight garment, it is that which describes [or outlines] the human body. That which outlines the human body, defines the ʿawrah, and highlights the shape of the body and the like—we say: this is prohibited [yunhā]. It is prohibited because it defines the human body as well as its temptious parts (mafātinihī) and so on, so this is among the prohibited matters (Al-Nahy) that have no bearing on the validity or invalidity of the prayer itself.
Therefore, whoever wears tight clothes—similar to tight trousers, or likewise shirts or undershirts that a person wears which outline the entire human body, making it then like elastic clothing that a person wears and the like—we say: this is prohibited (yunhā). However, the prayer in that case is valid; the prayer in this is valid, and the prayer is not invalidated. Likewise, regarding women, they fall under the same ruling in this regard. A woman is commanded to wear loose-fitting clothing that does not cling to her body, even if it is not tight [but thin]. A prohibition has been narrated regarding this, as reported from Asmāʾ—and recorded by Ibn al-Mundhir and others—that when she was gifted a thin garment, she said, "Return it." It was said to her, "It is not transparent." She replied, "Even if it is not transparent, it still outlines [the body]." Meaning, it clings to the woman's body until it describes its features. For this reason, we say that this is prohibited for both males and females.”
— Al-Ṭarīfī (video)
Translated and compiled by:
~ Galandān