The
Question of Hijab: Suppression or Liberation?
Mary C. Ali
In the name of Allāh, the Most
Gracious, the Most Merciful;
All the praise and Thanks are due to
Allāh, the Lord of the al-‘ālameen. There is none worthy of worship except
Allāh, and that Muhammad, Sallallāhu alayhi wasallam, is His Messenger.
1. Why
Do Muslim Women Cover Their Heads?
“Why do Muslim women have to cover
their heads?” This question is one which is asked by Muslim and non-Muslim
alike. For many women it is the truest test of being a Muslim.
The answer to the question is very
simple - Muslim women observe Hijab [covering the head and the body] because
Allāh Subhanahu wa Ta’ala has told them to do so.
“O Prophet, tell your wives and daughters and the believing
women to draw their outer garments around them (when they go out or are among
men). That is better in order that they may be known (to be Muslims) and not
annoyed…”
[Al-Ahzab, 33:59]
Other secondary reasons include the
requirement for modesty in both men and women. Both will then be evaluated for
intelligence and skills instead of looks and sexuality. A school girl is quoted
as saying, “We want to stop men from treating us
like sex objects, as they have always done. We want them to ignore our
appearance and to be attentive to our personalities and mind. We want them to
take us seriously and treat us as equals and not just chase us around for our
bodies and physical looks.” A Muslim woman who covers her head is making
a statement about her identity. Anyone who sees her will know that she is a
Muslim and has a good moral character. Many Muslim women who cover are filled
with dignity and self esteem; they are pleased to be identified as a Muslim
woman. As a chaste, modest, pure woman, she does not want her sexuality to
enter into interactions with men in the smallest degree. A woman who covers
herself is concealing her sexuality but allowing her femininity to be brought
out.
The question of hijab for Muslim women
has been a controversy for centuries and will probably continue for many more.
Some learned people do not consider the subject open to discussion and consider
that covering the face is required, while a majority is of the opinion that it
is not required.
A middle line position is taken by some
who claim that the instructions are vague and open to individual discretion
depending on the situation.
The wives of the Prophet (Sallallāhu
'alayhi wasallam) were required to cover their faces so that men would
not think of them in sexual terms since they were the “Mothers
of the Believers,” but this requirement was not extended to other women.
2. The
Extent of the Covering.
The word “hijab” comes from the Arabic word “hajaba” meaning to hide from
view or conceal. In the present time, the context of hijab is the modest
covering of a Muslim woman. The question now is what is the extent of the
covering? Allāh says:
“(30.) Tell the believing
men to lower their gaze (from looking at forbidden things), and protect their
private parts (from illegal sexual acts, etc.). That is purer for them. Verily,
Allāh is All-Aware of what they do.
(31.)
And tell the believing women to lower their gaze (from looking at forbidden
things), and protect their private parts (from illegal sexual acts, etc.) and
not to show off their adornment except only that which is apparent (like palms
of hands or one eye or both eyes for necessity to see the way, or outer dress
like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces,
necks and bosoms, etc.) and not to reveal their adornment except to their
husbands, their fathers, their husband's fathers, their sons, their husband's
sons, their brothers or their brother's sons, or their sister's sons, or their
(Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their
right hands possess, or old male servants who lack vigour, or small children
who have no sense of the shame of sex. And let them not stamp their feet so as
to reveal what they hide of their adornment. And all of you beg Allāh to
forgive you all, O believers, that you may be successful.”
[Surah An-Nur, 24:30-31]
The verses from the Qurān contain two
main injunctions:
1.A believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.)
2.A woman should not show her beauty or adornments except what appears by uncontrolled factors such as the wind blowing her clothes, and the head covers should be drawn so as to cover the hair, the neck and the bosom.
2.A woman should not show her beauty or adornments except what appears by uncontrolled factors such as the wind blowing her clothes, and the head covers should be drawn so as to cover the hair, the neck and the bosom.
3.
Requirements of the Hijab
Islam has no fixed standard as to the
style of dress or type of clothing that Muslims must wear. However, some must
be met.
The first of these requirements is the parts of the body which
must be covered except the face and hands.:
Islam has two sources for guidance and
rulings: first, the Qurān, the revealed word of Allāh and secondly, the Hadith
or the traditions of the Prophet Muhammad (Sallallāhu 'alayhi wa sallam) who
was chosen by Allāh to be the role model for mankind. The following is a Hadith
of the Prophet (Sallallāhu 'alayhi wa sallam):
“Aishah (radiyallāhu`anha) reported: Asma, the daughter of Abu Bakar as-Siddiq (radiyallāhu`anhu) came
to the Messenger of Allāh (Sallallāhu 'alayhi wa sallam) while wearing thin clothing. Rasulullah (Sallallāhu
'alayhi wa sallam) approached her and said: ‘O Asma! When a girl reaches the menstrual age, it is not proper that
anything should remain exposed except this and this. Rasulullah (Sallallāhu
'alayhi wa sallam) pointed to the face and hands.”
[Recorded by Abu Dawud]
The
second requirement is looseness:
The clothing must be loose enough so as
not to describe the shape of the woman’s body. One desirable way to hide the
shape of the body is to wear a cloak over other clothes. However, if the
clothing is loose enough, an outer garment is not necessary.
The third requirement is Thickness :
The clothing must be thick enough so as
not to show the color of the skin it covers or the shape of the body. The
Prophet Muhammad (Sallallāhu 'alayhi wa sallam) said: "In later
generations of his ummah there would be women who would be dressed but naked and on top of their
heads (what looks like) camel humps. Curse them for they are truly cursed.”
[Muslim]
The fourth requirement is an over-all dignified appearance:
The clothing should not attract men’s
attention to the woman. It should not be shiny and flashy so that everyone
notices the dress and the woman.
In
addition there are other requirements:
The fifth requirement is women must not dress so as to appear
as men:
“Ibn
Abbas (radiyallāhu`anhu) narrated: ‘The Prophet (Sallallāhu 'alayhi wasallam) cursed the men
who appear like women and the women who appear like men.’” [Bukhāri]
The sixth is women should not dress in a way
similar to the unbelievers.
The seventh is clothing should be modest, not
excessively fancy and also not excessively ragged to gain others admiration or
sympathy.
Often forgotten is the fact that modern
Western dress is a new invention. Looking at the clothing of women as recently
as seventy years ago, we see clothing similar to hijab. These active and
hard-working women of the West were not inhibited by their clothing which
consisted of long, full dresses and various types of head covering.
Muslim women who wear hijab do not find
it impractical or interfering with their activities in all levels and walks of
life. Hijab is not merely a covering dress but more importantly, it is
behavior, manners, speech and appearance in public. Dress is only one facet of
the total being.
The basic requirement of the Muslim
woman’s dress applies to the Muslim man’s clothing with the difference being
mainly in degree. Modesty requires that the area between the navel and the knee
be covered in front of all people except the wife. The clothing of men should
not be like the dress of women, nor should it be tight or provocative. A Muslim
should dress to show his identity as a Muslim. Men are not allowed to wear gold
or silk. However, both are allowed for women.
For both men and women, clothing
requirements are not meant to be a restriction but rather a way in which
society will function in a proper, Islamic manner.
Consequence of those women who expose themselves
In order to truly show how evil those
women who expose themselves are, let us ponder over the following statement of
Allāh’s Messenger (Sallallāhu ‘alayhi wassallam):
“Of the people of Hell, there are two types that I have never seen; the
first are those holding whips like the tail of an ox with which they flog
people. The second are women who would be naked despite being dressed (i.e.
either paltry dressed or wearing translucent clothes), who are seduced and who
seduce others. Their hair is high like the humps of a camel. These women will not enter Paradise, nor
will they smell its fragrance, although its fragrance can be smelled from such
and such a (very far) distance.”
[Muslim]
Save from the punishment of the HellFire
Abdullah Ibn ‘Umar (radiyallāhu’anhu) said: We counted Allah’s Messenger saying a hundred times during one single sitting: ‘Rabb ighfir li wa tubb ‘alayya innaka antat-tawwābul-ghafūrur-rahīm’ (O Allāh, forgive me and accept my repentance, for You are the Accepter of Repentance, Oft-Forgiving , Most Merciful). [Abu Dawud and At-Tirmidzi].
‘Abdullah bin Mas‘ud (radiyallāhu‘anhu) reported: The Prophet (Sallallāhu ‘alayhi wasallam) used to supplicate: “Allāhumma inni as ‘alukal-Huda, Wat-Tuqa, Wal-‘Afafa, Wal-Ghina (O Allāh! I beseech You for Guidance, Piety, Chastity and Contentment).” [Muslim]. This du’a contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allah), chastity and sufficiency.Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allah is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the prayer of the Prophet (Sallallahu ‘alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.
‘Abdullah bin Mas‘ud (radiyallāhu‘anhu) reported: The Prophet (Sallallāhu ‘alayhi wasallam) used to supplicate: “Allāhumma inni as ‘alukal-Huda, Wat-Tuqa, Wal-‘Afafa, Wal-Ghina (O Allāh! I beseech You for Guidance, Piety, Chastity and Contentment).” [Muslim]. This du’a contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allah), chastity and sufficiency.Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allah is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the prayer of the Prophet (Sallallahu ‘alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.
Anas Ibn Mālik (radiyallāhu’anhu) who said: “The supplication most often recited by Rasūlullāh (Sallallāhu ‘alayhi wasallam): Rabbana-ātina-fid-dunya hasanah, Wa fil-ākhirati-hasanah, Wa-qina-‘ādzabānnār (O Lord! Bestow upon us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).’” (Al-Baqārah 2:201) [This is recorded by Al-Bukhāri, Muslim, and Tarmidzi]. Tarmidzi (rahimullāh) said: “Hasanah is very comprehensive and includes in all kinds of good and benefits of this world and of the Hereafter. Good health, wealth and satisfaction of the world and good status in Jannah, forgiveness from sins and Allāh’s bounties and favours in both worlds are included in this duā’” [ Jāmi’ At-Tarmidzi]
Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu`anha), said that the Prophet (Sallallāhu `alayhi wasallam) used to supplicate: ‘Ya muqallibal-qulubi, thabbit qalbi `ala dinik (O Controller of the hearts make my heart steadfast in Your religion).” Rasulullah (Sallallāhu `alayhi wasallam) then recited: Rabbana la tuzia’qulubana ba’ daiz hadaitana wahab Lana min laduñ karahmah; Iñnaka an tal wahhāb. (Our Lord! Let not our hearts deviate (from the truth) after Thou have guided us, and grant us mercy from Thou. Truly, Thou are the Bestower.) (Al-’Imran, 3:8) [This is recorded by Muslim and At-Tirmidzi]
Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu`anha), said that the Prophet (Sallallāhu `alayhi wasallam) used to supplicate: ‘Ya muqallibal-qulubi, thabbit qalbi `ala dinik (O Controller of the hearts make my heart steadfast in Your religion).” Rasulullah (Sallallāhu `alayhi wasallam) then recited: Rabbana la tuzia’qulubana ba’ daiz hadaitana wahab Lana min laduñ karahmah; Iñnaka an tal wahhāb. (Our Lord! Let not our hearts deviate (from the truth) after Thou have guided us, and grant us mercy from Thou. Truly, Thou are the Bestower.) (Al-’Imran, 3:8) [This is recorded by Muslim and At-Tirmidzi]
And Allāh Almighty Knows best.
(The article was excerpted from IIIE
Brochure Series published by The Institute of Islāmic Information and Education
(IIIE) reproduced by Islamic Academy for Scientific Research and MSA.)
[Via MSA]
