For The LAST Time.. The Prophet Muhammed (S) Did NOT Marry A Child

If I have to explain this to one more person..!!! I had some ignorant Anonymous write the most disgusting and offensive comment on here the other day which basically accused our beloved, perfect Prophet (S) of being a (p...).

So, I'm going to give you the evidence, clear as day, to prove that he did NOT marry Aisha when she was 6 and consummate when she was 9. It goes against logic, it's a filthy lie invented to make him (S) and Islam look bad. I mean for crying out loud, he married a women 15 years older than him and stayed faithful to her when he was 25 - at his prime. And all his other wives were far older than 25 so why would he suddenly marry this 6 year old? It's sick and if there was evidence that it were true, I would never believe such a man was a Prophet of Allah (SWT).

(The article below was taken from this website)

The Ancient Myth Exposed
by T.O. Shanavas

A Christian friend asked me once, “Will you marry your seven year old daughter to a fifty year old man?” I kept my silence. He continued, “If you would not, how can you approve the marriage of an innocent seven year old, Ayesha, with your Prophet?” I told him, “I don’t have an answer to your question at this time.” My friend smiled and left me with a thorn in the heart of my faith. Most Muslims answer that such marriages were accepted in those days. Otherwise, people would have objected to Prophet’s marriage with Ayesha.

However, such an explanation would be gullible only for those who are naive enough to believe it. But unfortunately, I was not satisfied with the answer.

The Prophet was an exemplary man. All his actions were most virtuous so that we, Muslims, can emulate them. However, most people in our Islamic Center of Toledo, including me, would not think of betrothing our seven years daughter to a fifty-two year-old man. If a parent agrees to such a wedding, most people, if not all, would look down upon the father and the old husband.

In 1923, registrars of marriage in Egypt were instructed not to register and issue official certificates of marriage for brides less than sixteen and grooms less than eighteen years of age. Eight years later, the Law of the Organization and Procedure of Sheriah courts of 1931 consolidated the above provision by not hearing the marriage disputes involving brides less than sixteen and grooms less than eighteen years old. (Women in Muslim Family Law, John Esposito, 1982). It shows that even in the Muslim majority country of Egypt the child marriages are unacceptable.

So, I believed, without solid evidence other than my reverence to my Prophet, that the stories of the marriage of seven-year-old Ayesha to 50-year-old Prophet are only myths. However, my long pursuit in search of the truth on this matter proved my intuition correct. My Prophet was a gentleman. And he did not marry an innocent seven or nine year old girl. The age of Ayesha has been erroneously reported in the hadith literature. Furthermore, I think that the narratives reporting this event are highly unreliable. Some of the hadith (traditions of the Prophet) regarding Ayesha’s age at the time of her wedding with prophet are problematic. I present the following evidences against the acceptance of the fictitious story by Hisham ibn ‘Urwah and to clear the name of my Prophet as an irresponsible old man preying on an innocent little girl.

EVIDENCE #1: Reliability of Source

Most of the narratives printed in the books of hadith are reported only by Hisham ibn `Urwah, who was reporting on the authority of his father. First of all, more people than just one, two or three should logically have reported. It is strange that no one from Medina, where Hisham ibn `Urwah lived the first 71 years of his life narrated the event, despite the fact that his Medinan pupils included the well-respected Malik ibn Anas. The origins of the report of the narratives of this event are people from Iraq, where Hisham is reported to have shifted after living in Medina for most of his life.

Tehzibu’l-Tehzib, one of the most well known books on the life and reliability of the narrators of the traditions of the Prophet, reports that according to Yaqub ibn Shaibah: “He [Hisham] is highly reliable, his narratives are acceptable, except what he narrated after moving over to Iraq” (Tehzi’bu’l-tehzi’b, Ibn Hajar Al-`asqala’ni, Dar Ihya al-turath al-Islami, 15th century. Vol 11, p. 50).

It further states that Malik ibn Anas objected on those narratives of Hisham which were reported through people in Iraq: “I have been told that Malik objected on those narratives of Hisham which were reported through people of Iraq” (Tehzi’b u’l-tehzi’b, Ibn Hajar Al-`asqala’ni, Dar Ihya al-turath al-Islami, Vol.11, p. 50).

Mizanu’l-ai`tidal, another book on the life sketches of the narrators of the traditions of the Prophet reports: “When he was old, Hisham’s memory suffered quite badly” (Mizanu’l-ai`tidal, Al-Zahbi, Al-Maktabatu’l-athriyyah, Sheikhupura, Pakistan, Vol. 4, p. 301).

CONCLUSION: Based on these references, Hisham’s memory was failing and his narratives while in Iraq were unreliable. So, his narrative of Ayesha’s marriage and age are unreliable.

CHRONOLOGY: It is vital also to keep in mind some of the pertinent dates in the history of Islam:

pre-610 CE: Jahiliya (pre-Islamic age) before revelation
610 CE: First revelation
610 CE: AbuBakr accepts Islam
613 CE: Prophet Muhammad begins preaching publicly.
615 CE: Emigration to Abyssinia
616 CE: Umar bin al Khattab accepts Islam
620 CE: Generally accepted betrothal of Ayesha to the Prophet
622 CE: Hijrah (emigation to Yathrib, later renamed Medina)
623/624 CE: Generally accepted year of Ayesha living with the Prophet

EVIDENCE #2: The Betrothal

According to Tabari (also according to Hisham ibn ‘Urwah, Ibn Hunbal and Ibn Sad), Ayesha was betrothed at seven years of age and began to cohabit with the Prophet at the age of nine years.

However, in another work, Al-Tabari says: “All four of his [Abu Bakr’s] children were born of his two wives during the pre-Islamic period” (Tarikhu’l-umam wa’l-mamlu’k, Al-Tabari (died 922), Vol. 4, p. 50, Arabic, Dara’l-fikr, Beirut, 1979).

If Ayesha was betrothed in 620 CE (at the age of seven) and started to live with the Prophet in 624 CE (at the age of nine), that would indicate that she was born in 613 CE and was nine when she began living with the Prophet. Therefore, based on one account of Al-Tabari, the numbers show that Ayesha must have born in 613 CE, three years after the beginning of revelation (610 CE). Tabari also states that Ayesha was born in the pre-Islamic era (in Jahiliya). If she was born before 610 CE, she would have been at least 14 years old when she began living with the Prophet. Essentially, Tabari contradicts himself.

CONCLUSION: Al-Tabari is unreliable in the matter of determining Ayesha’s age.

EVIDENCE # 3: The Age of Ayesha in Relation to the Age of Fatima

According to Ibn Hajar, “Fatima was born at the time the Ka`bah was rebuilt, when the Prophet was 35 years old... she was five years older that Ayesha” (Al-isabah fi tamyizi’l-sahabah, Ibn Hajar al-Asqalani, Vol. 4, p. 377, Maktabatu’l-Riyadh al-haditha, al-Riyadh, 1978).

If Ibn Hajar’s statement is factual, Ayesha was born when the Prophet was 40 years old. If Ayesha was married to the Prophet when he was 52 years old, Ayesha’s age at marriage would be 12 years.

CONCLUSION: Ibn Hajar, Tabari an Ibn Hisham and Ibn Humbal contradict each other. So, the marriage of Ayesha at seven years of age is a myth.

EVIDENCE #4: Ayesha’s Age in relation to Asma’s Age

According to Abda’l-Rahman ibn abi zanna’d: “Asma was 10 years older than Ayesha (Siyar A`la’ma’l-nubala’, Al-Zahabi, Vol. 2, p. 289, Arabic, Mu’assasatu’l-risalah, Beirut, 1992).

According to Ibn Kathir: “She [Asma] was elder to her sister [Ayesha] by 10 years” (Al-Bidayah wa’l-nihayah, Ibn Kathir, Vol. 8, p. 371, Dar al-fikr al-`arabi, Al-jizah, 1933).

According to Ibn Kathir: “She [Asma] saw the killing of her son during that year [73 AH], as we have already mentioned, and five days later she herself died. According to other narratives, she died not after five days but 10 or 20, or a few days over 20, or 100 days later. The most well known narrative is that of 100 days later. At the time of her death, she was 100 years old.” (Al-Bidayah wa’l-nihayah, Ibn Kathir, Vol. 8, p. 372, Dar al-fikr al-`arabi, Al-jizah, 1933)

According to Ibn Hajar Al-Asqalani: “She [Asma] lived a hundred years and died in 73 or 74 AH.” (Taqribu’l-tehzib, Ibn Hajar Al-Asqalani, p. 654, Arabic, Bab fi’l-nisa’, al-harfu’l-alif, Lucknow).

According to almost all the historians, Asma, the elder sister of Ayesha was 10 years older than Ayesha. If Asma was 100 years old in 73 AH, she should have been 27 or 28 years old at the time of the hijrah.

If Asma was 27 or 28 years old at the time of hijrah, Ayesha should have been 17 or 18 years old. Thus, Ayesha, being 17 or 18 years of at the time of Hijra, she started to cohabit with the Prophet between at either 19 to 20 years of age.

Based on Hajar, Ibn Katir, and Abda’l-Rahman ibn abi zanna’d, Ayesha’s age at the time she began living with the Prophet would be 19 or 20. In Evidence # 3, Ibn Hajar suggests that Ayesha was 12 years old and in Evidence #4 he contradicts himself with a 17 or 18-year-old Ayesha. What is the correct age, twelve or eighteen?

CONCLUSION: Ibn Hajar is an unreliable source for Ayesha’s age.

EVIDENCE #5: The Battles of Badr and Uhud

A narrative regarding Ayesha’s participation in Badr is given in the hadith of Muslim, (Kitabu’l-jihad wa’l-siyar, Bab karahiyati’l-isti`anah fi’l-ghazwi bikafir). Ayesha, while narrating the journey to Badr and one of the important events that took place in that journey, says: “when we reached Shajarah”. Obviously, Ayesha was with the group travelling towards Badr. A narrative regarding Ayesha’s participation in the Battle of Uhud is given in Bukhari (Kitabu’l-jihad wa’l-siyar, Bab Ghazwi’l-nisa’ wa qitalihinna ma`a’lrijal): “Anas reports that on the day of Uhud, people could not stand their ground around the Prophet. [On that day,] I saw Ayesha and Umm-i-Sulaim, they had pulled their dress up from their feet [to avoid any hindrance in their movement].” Again, this indicates that Ayesha was present in the Battles of Uhud and Badr.

It is narrated in Bukhari (Kitabu’l-maghazi, Bab Ghazwati’l-khandaq wa hiya’l-ahza’b): “Ibn `Umar states that the Prophet did not permit me to participate in Uhud, as at that time, I was 14 years old. But on the day of Khandaq, when I was 15 years old, the Prophet permitted my participation.”

Based on the above narratives, (a) the children below 15 years were sent back and were not allowed to participate in the Battle of Uhud, and (b) Ayesha participated in the Battles of Badr and Uhud

CONCLUSION: Ayesha’s participation in the Battles of Badr and Uhud clearly indicates that she was not nine years old but at least 15 years old. After all, women used to accompany men to the battlefields to help them, not to be a burden on them. This account is another contradiction regarding Ayesha’s age.

EVIDENCE #6: Surat al-Qamar (The Moon)

According to the generally accepted tradition, Ayesha was born about eight years before hijrah. But according to another narrative in Bukhari, Ayesha is reported to have said: “I was a young girl (jariyah in Arabic)” when Surah Al-Qamar was revealed (Sahih Bukhari, kitabu’l-tafsir, Bab Qaulihi Bal al-sa`atu Maw`iduhum wa’l-sa`atu adha’ wa amarr).

Chapter 54 of the Quran was revealed eight years before hijrah (The Bounteous Koran, M.M. Khatib, 1985), indicating that it was revealed in 614 CE. If Ayesha started living with the Prophet at the age of nine in 623 CE or 624 CE, she was a newborn infant (sibyah in Arabic) at the time that Surah Al-Qamar (The Moon) was revealed. According to the above tradition, Ayesha was actually a young girl, not an infant in the year of revelation of Al-Qamar. Jariyah means young playful girl (Lane’s Arabic English Lexicon). So, Ayesha, being a jariyah not a sibyah (infant), must be somewhere between 6-13 years old at the time of revelation of Al-Qamar, and therefore must have been 14-21 years at the time she married the Prophet.

CONCLUSION: This tradition also contradicts the marriage of Ayesha at the age of nine.

EVIDENCE #7: Arabic Terminology

According to a narrative reported by Ahmad ibn Hanbal, after the death of the Prophet’s first wife Khadijah, when Khaulah came to the Prophet advising him to marry again, the Prophet asked her regarding the choices she had in mind. Khaulah said: “You can marry a virgin (bikr) or a woman who has already been married (thayyib)”. When the Prophet asked the identity of the bikr (virgin), Khaulah mentioned Ayesha’s name.

All those who know the Arabic language are aware that the word bikr in the Arabic language is not used for an immature nine-year-old girl. The correct word for a young playful girl, as stated earlier, is jariyah. Bikr on the other hand, is used for an unmarried lady without conjugal experience prior to marriage, as we understand the word “virgin” in English. Therefore, obviously a nine-year-old girl is not a “lady” (bikr) (Musnad Ahmad ibn Hanbal, Vol. 6, p. .210, Arabic, Dar Ihya al-turath al-`arabi, Beirut).

CONCLUSION: The literal meaning of the word, bikr (virgin), in the above hadith is “adult woman with no sexual experience prior to marriage.” Therefore, Ayesha was an adult woman at the time of her marriage.

EVIDENCE #8. The Qur’anic Text

All Muslims agree that the Quran is the book of guidance. So, we need to seek the guidance from the Quran to clear the smoke and confusion created by the eminent men of the classical period of Islam in the matter of Ayesha’s age at her marriage. Does the Quran allow or disallow marriage of an immature child of seven years of age?

There are no verses that explicitly allow such marriage. There is a verse, however, that guides Muslims in their duty to raise an orphaned child. The Quran’s guidance on the topic of raising orphans is also valid in the case of our own children. The verse states: “And make not over your property (property of the orphan), which Allah had made a (means of) support for you, to the weak of understanding, and maintain them out of it, clothe them and give them good education. And test them until they reach the age of marriage. Then if you find them maturity of intellect, make over them their property...” (Quran, 4:5-6).

In the matter of children who have lost a parent, a Muslim is ordered to (a) feed them, (b) clothe them, (c) educate them, and (d) test them for maturity “until the age of marriage” before entrusting them with management of finances.

Here the Quranic verse demands meticulous proof of their intellectual and physical maturity by objective test results before the age of marriage in order to entrust their property to them.

In light of the above verses, no responsible Muslim would hand over financial management to a seven- or nine-year-old immature girl. If we cannot trust a seven-year-old to manage financial matters, she cannot be intellectually or physically fit for marriage. Ibn Hambal (Musnad Ahmad ibn Hambal, vol.6, p. 33 and 99) claims that nine-year-old Ayesha was rather more interested in playing with toy-horses than taking up the responsible task of a wife. It is difficult to believe, therefore, that AbuBakr, a great believer among Muslims, would betroth his immature seven-year-old daughter to the 50-year-old Prophet. Equally difficult to imagine is that the Prophet would marry an immature seven-year-old girl.

Another important duty demanded from the guardian of a child is to educate them. Let us ask the question, “How many of us believe that we can educate our children satisfactorily before they reach the age of seven or nine years?” The answer is none. Logically, it is an impossible task to educate a child satisfactorily before the child attains the age of seven. Then, how can we believe that Ayesha was educated satisfactorily at the claimed age of seven at the time of her marriage?

AbuBakr was a more judicious man than all of us. So, he definitely would have judged that Ayesha was a child at heart and was not satisfactorily educated as demanded by the Quran. He would not have married her to anyone. If a proposal of marrying the immature and yet to be educated seven-year-old Ayesha came to the Prophet, he would have rejected it outright because neither the Prophet nor AbuBakr would violate any clause in the Quran.

CONCLUSION: The marriage of Ayesha at the age of seven years would violate the maturity clause or requirement of the Quran. Therefore, the story of the marriage of the seven-year-old immature Ayesha is a myth.

EVIDENCE #9: Consent in Marriage

A women must be consulted and must agree in order to make a marriage valid (Mishakat al Masabiah, translation by James Robson, Vol. I, p. 665). Islamically, credible permission from women is a prerequisite for a marriage to be valid.

By any stretch of the imagination, the permission given by an immature seven-year-old girl cannot be valid authorization for marriage.

It is inconceivable that AbuBakr, an intelligent man, would take seriously the permission of a seven-year-old girl to marry a 50-year-old man.

Similarly, the Prophet would not have accepted the permission given by a girl who, according to the hadith of Muslim, took her toys with her when she went live with Prophet.

CONCLUSION: The Prophet did not marry a seven-year-old Ayesha because it would have violated the requirement of the valid permission clause of the Islamic Marriage Decree. Therefore, the Prophet married an intellectually and physically mature lady Ayesha.

SUMMARY:

It was neither an Arab tradition to give away girls in marriage at an age as young as seven or nine years, nor did the Prophet marry Ayesha at such a young age. The people of Arabia did not object to this marriage because it never happened in the manner it has been narrated.

Obviously, the narrative of the marriage of nine-year-old Ayesha by Hisham ibn `Urwah cannot be held true when it is contradicted by many other reported narratives. Moreover, there is absolutely no reason to accept the narrative of Hisham ibn `Urwah as true when other scholars, including Malik ibn Anas, view his narrative while in Iraq, as unreliable. The quotations from Tabari, Bukhari and Muslim show they contradict each other regarding Ayesha’s age. Furthermore, many of these scholars contradict themselves in their own records. Thus, the narrative of Ayesha’s age at the time of the marriage is not reliable due to the clear contradictions seen in the works of classical scholars of Islam.

Therefore, there is absolutely no reason to believe that the information on Ayesha’s age is accepted as true when there are adequate grounds to reject it as myth. Moreover, the Quran rejects the marriage of immature girls and boys as well as entrusting them with responsibilities.

T.O. Shanavas is a physician based in Michigan. This article first appeared in The Minaret in March 1999.

If this does not provide enough evidence for you, there's more here, here and here and I am sure there are many more sources out there if you pull your finger out and search for the evidence instead of just believing what people tell you with no real substance to back up their claims whatsoever.

Modern Classic Dresses | Prints of Persia

Bright Persian motifs adorn splashes of cool colour in Crimson’s newest collection. Greens and pinks are layered upon each other creating beautiful patterns. Soft, luxuriant fabric drapes loosely over the body, silhouetting summer. Crimson is not just about casual prêt or formal bridal outfits, they mix it up, creating a label that has something for everyone. The designer’s philosophy can be understood from their need to create “classic” pieces that can be handed down from generation to generation. 

The design house is inspired by art which can be seen in its whimsical use of colour creating images of floral and tribal prints. An appealing aesthetic that makes for unusual yet bold combinations sums up Crimson. By Instep Magazine, Model Neha. 

All these designs by Ali Raza may be designed as classic dresses and following the Persian culture. The dresses are in floral style baggy and designed for casual wear. Mostly chic girls preferred these types of dresses for shopping events and night parties.

Maysaa Scarf Review

If you have come across the online hijab fashion store Maysaa, you will have most probably seen their signature chiffon scarf snood (available here). I made a pre-order of this a while back and it arrived today. Here's a quick review of the shop and the scarf for those of you who may wish to purchase from Maysaa in the future:

Shop review:

Quality of website:

Excellent. Very professional and easy to navigate, however, there is no clear indication that the site is tailored for the needs of Muslim women or even modest dress.

Overall rating: 4/5

Customer service:

For a new store, it defiantly exceeded my expectations. It's method of delivery is very similar to that of ASOS, which is fantastic. It informs you when the item is dispatched and delivers quickly. The item arrived in good quality packaging and was even wrapped in tissue paper with a Maysaa sticker, ahhh..

Overall rating: 5/5 (returns and queries not included in my rating)

Value for money:

The value for money varies with different items does not seem 'flow'; for example, you can get a jersey maxi dress for £35 (high street standard) but they charge £12 for a basic long sleeved top (about £5 on the high street). Having said that, the quality of the clothing appears to be of a high standard and most of the items are reasonably priced.

Overall rating: 3.5/5

Scarf Review:

Described on the site as "long awaited" and "one of a kind", it's the signature Maysaa scarf.

Pros:

- Lightweight

- Requires no pins

- Looks 10 times better than the infamous Al Amira..

- Versatile

- Suits most face shapes

- Provides neck coverage with a loose look

Cons:

- Confusing to put on

- Zip at the back easily gets caught in hair and also in the material itself

- Feels quite tight and hot around the neck when worn for too long in hot weather

- £19.. I could have bought 5 scarves for this price

Overall:

So it's almost £20 and it's a bit confusing to put on at first but I think it will prove to be a pretty useful (and chic) buy.

Overall rating: 3.5/5

Would certainly recommend this site!

New Abaya Style | Latest Bridal Abayas 2010

Abayas is a Muslim culture for Muslim girls and a common wear upper dress in all Muslim countries like Iran, Iraq, India, Pakistan, Arab, Egypt, Turkey, Sudan etc but this culture is becoming a fashion or trend that mostly western countries also preferring these Abaya and Jilbab dresses as upper wear. Abayas and Jilbabs are always incomplete with out scarf and Hijab. Here we are going to share best abaya designs of M&A brand which are showing in a fashion show which may be held by Crystal Lized. In this crystal lized fashion show models are showing latest designs of Arabic Abaya 2010 2011.

This Abaya fashion show starts a new trend instead of traditional abaya culture. In this Arabia Abaya style the abaya designer introduced a built-in (pre-designed) trouser with this abaya, mean this abaya dress have a complete set contains Trouser, Upper wear like open shit (or long coat) and hijab. The stylish abaya have silver embroidery work on its border, sleeves and hijab. 

It's a embroidered abaya in open shirt designs. This embroidered Arabic abaya have motif and zari work. These types of bridal abaya looks gorgeous with scarf instead of hijab. 

Latest design of bridal abaya 2010 in net (transparent) cloth. This abaya have red lace border which is giving a stunning impression. 

Long  Abaya in contrast button style. Abaya In lining style are most preferred by Iranin and Arab Girls specially teen age girls. The Abaya has black scarf.

Colorful Threats of casual baggy abaya is giving a modish look. Abaya have vee Neckline and scarf is also decorated with contrast design. These types of abayas may liked by Egyptian and Iraqi Girls. Mostly Arabic Girls preferred these types of abaya for party wear.

It’s a trendy abaya looking modish with stylish pocket style. This abaya have beautiful contrast hijab. These types of Hijabs and abayas are mostly wear in parties and young girls preferred these styles which follows the current fashion.

It’s an Arabic Baggy abaya which have silver belly belt giving a stylish look. This abaya also giving a Jal-pari (fish style) abaya look because of it’s a transparent sleeves and side area.  Model  on Crystal Lized Arabian Creation Award fashion runway is looking pretty with trouser pant, stylish abaya and gorgeous hijab.

Iranian traditional style of abaya for winter season has beautiful neck line. This abaya have beautiful hijab.  These types of abaya can wear as casual, formal and party wear.

These three abayas have baggy sleeves with fancy style. All of these have cultural look like 2nd style following the Saudi Arab abaya texture.  

Overkill?

Are these sorts of styles one step (or a few..) too far or just an expression of originality?

Indian Salwar Kameez Vague | Indian Fashion

Simplicity possess power to attract others within itself. Salwar Kameez is a formal dress of South Asia, both men and women wears this dress. In Salwar Kameez fashion you can develop large number of varieties of designs and patterns. Indian designs and techniques to stitch Salwar Kameez are so famous vague and women mostly use such designs. Light colors are so demanding in summer season 2010, as the summer season at its peak so we are here with some new and beautiful design and prototypes of Indian Salwar Kameez.

Cotton fabric is most demanding fabric for summer season and here all the dresses are of cotton fabric.

Three piece suits (Salwar, Kameez and Doppatta) are well formed types of clothing here in South Asia. Mostly designing held on Kameez and lightly on Salwar. Shoulder less kameez pattern with strips to hold kurti is most famous pattern of summer season. Beautiful design with gorgeous Indian stylish pattern is looking amazing. Light green Kameez with white Salwar with jaalidar doppatta builds a pure Indian color combination. Use of strip and Lace both on Salwar and Kameez in a beautiful manner gives attractive look. The neck style has unique style with square pattern.

Beautiful short kurti with open coat style is looking marvelous. The border of kameez is nourished with same color floral style Lace. V shape neck style with short sleeves is so demanding with short kurti gives comfort to wear. Lace is also being used at Shalwar bottom, the Salwar is in simple casual classic pattern.

Full Sleeve Kameez with V shape neck style having old pattern is also famous in India now days and is in fashion. Lace is being used at cuffs, border of kameez and at the bottom of Salwar. Floral designing on pink color fabric with the use of same color Lace giving marvelous effects. The dress is purely for evening party wears.

Short and tight kurti with Chooridar Salwar is another combination in Vague of Indian salwar Kameez. Short Kurti with short Chalks, having short sleeve while the neck style have large round style gives totally casual look and it can be used casually in this summer season.

Simple and loose formal Indian Salwar Kameez pattern is always on the way. Girls always like such pattern in summer season because this gives comfort. Both of upcoming dresses have full sleeve Kameez, with simple V shape neck style, while the Salwar also in casual style, both Salwar and Kameez having use of Lace and some thread work on Kameez presents the thought of designer in a simple and beautiful way. The Excellent  Indian Salwar Kameez pattern it is.

Women always like simplicity in clothing with a little touch of latest fashion. In this Indian Salwar kameez the neck style is modern and upto the season demand. Rest of the dress is stitched at same pattern and technique as discussed above. The use of pink strip to build neck style is such a great work in this Indain Salwar Kameez.

The dress has same pattern and same style but the difference with fabric, color and the built in style. It is basically the color for winter but one can wear this at evening in the summer season too.

Shoulder less Kurti with stylish chooridar Sslawar is front of you. One can wear this in a wedding party, and the bridals can also wears that dress. The use of Fancy thread on the Salwar, and the use of Fancy motif, and Lace on the bust, and border of Kameez is looking marvelous and shiny. Bra type neck style gives to this Indian Salwar Kameez a modern and fancy look.

Black color always being liked and always be the most demanding color in all seasons. Black and white color combination to build design is so famous and handy to build attractive patterns with the designs of shapes and patterns. This Sleeveless short kurti in black and white floral and leaf style looking fabulous. The neck style is also upto the demand having large V shape. The Salwar has unique style which is very common now days having zig zag use of strip stitched over the fabric of Salwar looking great.

All the Indian Salwar Kameez styles and patterns are for summer season, stitch them, wear them and enjoy your summer season with these new Indian Salwar Kameez designs. All these dresses are taken from www.designersalwarkameez.com from its latest summer collection.

Stunning Islamic Gowns

I found a complete gem of website the other day called Irna la Perle, an Indonesian company that features possibly the most beautiful (and modest) Muslim dresses I've ever seen. The prices are not shown (which can only mean one thing, unfortunately) but you can request information on the pieces using the form provided on the site.

The collection is not big at all, but I love what's there:

Wedding gowns:

Absolutely stunning, adore the buttons and the modest cut of this next one. My future wedding dress is officially sorted (Insha'Allah.. obviously):

Normal dresses:

These beautiful pink dresses are impeccably designed - they don't even need accessorising:

The site also does some interesting headpieces and Hijab accessories.. I'm not hot on them all but I do quite like these ones, whether or not I'd wear them is another question:

They call this next one a buckle as it's doesn't have any pins to ruin your scarves, lovely!

A bit too cyborg-ish for my liking..

Whoda thought putting a necklace onto a Hijab would work so well, eh?

Dresses for Parties Wear | Indian Churidar Dresses

Churidar is old fashion of India and Pakistan but fashion experts are analysed that as fashion always repeat with some modification and Churi dress fashion will come back with in a few years with some changes. South Asian dresses specially Indian and Pakistani Dresses are mostly used for parties and most of the parties contains night events so dress designers preferred to design night party wear dresses. Here She9 is going to share some Indian Party wear dresses of Churidar Designs. 

This dresses have a little but embroidery work on kameez with Tareez neckline. This full sleeve dress also have golden nakshi Dabki work with motif and zari edition. The Indian dress designer designed this dress for party wear.

It's a Churidar dress with kurti style for Indian party wear. These types of dresses are mostly liked Indian cultural girls contains age from 20-26 for parties.

Now a days Umbrella frock is promoted by the best dress designers of the India and Pakistan. The umbrella frock is a type of gown but it contain some modification and embroidery work. This Anarkali embroidered dress in cyan color have floral motif work and a beautiful gota border. This dresses is looking stunning with churi-pajama.

It's a Indian embroidered banari dress. This dresses is following Banaras culture and designed for parties.

It's a Indian Gown dress for party wear which have churidar trouser. These types of dresses are mostly preferred in winter season.

Mostly traditional Punjabi like these types of dresses which have mirror work, sparkling designs and sharp color. This Punjabi dress is designed for wedding parties for Punjabi girls.

It's also a Indian party wear dress with churi-pajama. This dress have a beautiful style of koti (coat) and looking gorgeous in full sleeve style.