Hijab
The term ḥijāb was originally used to denote a partition, a curtain, or was sometimes used for Islamic rules of modesty.[2][9] This is the usage in the verses of the Qur'an, in which the term sometimes refers to a curtain separating visitors to Muhammad's main house from his wives' residential lodgings. This has led some to claim that the mandate of the Qur'an applied only to the wives of Muhammad, and not to the entirety of women.[10][11] Another interpretation can also refer to the seclusion of women from men in the public sphere, whereas a metaphysical dimension may refer to "the veil which separates man, or the world, from God".[12] The Qur'an never uses the word hijab to refer to women's clothing, but passages discuss the attire of women using other terms jilbab and khimār.[13] For some, the term for headscarf in the Qur'an is khimār (Arabic: خِمار).[2][14][9][15][16]
In Islam, Muslim women are required to observe the hijab in front of any man they could theoretically marry.[discuss] [17] This means that hijab is not obligatory in front of the father, brothers, grandfathers, uncles or young children or those regarded as mahram.[discuss] [18]
There is no consensus over how much of a veil is a necessity. Some legal systems accept the hijab as an order to cover everything except the face and hands,[19][12] while others accept it as an order that covers the whole body, including the face and hands.[20] These guidelines are found in texts of hadith and fiqh developed after the revelation of the Qur'an. Some believe these are derived from the verses (ayahs) referencing hijab in the Qur'an;[21] others believe that the Qur'an does not mandate that women need to wear a hijab.[4][5] Some reformist groups consider the issue of veiling in Islam only as a recommendation made according to the conditions of the past, and that regarding it as a necessity is an imposition of Islamist ideology.[6]
The practice of Islamic veiling varies around the world according to local laws and customs. The hijab is currently required by law to be worn by women in Iran[22] and in Afghanistan by the Taliban government.[23] Since 2018, it is no longer required by law in Saudi Arabia.[24][25][26] Other countries, both in Europe and in the Muslim world, have passed laws banning some or all types of hijab in public or in certain types of locales.[27][28] Women in different parts of the world have also experienced unofficial pressure to wear or not wear a hijab.[27][28]
In Islamic scripture
Qur'an
Qur'anic verses relating to dress codes use the terms khimār (according to some, a headcovering[29][30]) and jilbāb (a dress or cloak) rather than ḥijāb.[9][nb 1] About six verses refer specifically to the way a woman should dress and walk in public;[31] Muslim scholars have differed as to how these verses should be applied, with some stating that a headscarf is required and others saying that a headscarf is not required.[6]
The clearest verses on the requirement of modest dress are Surah 24:30–31, telling both men and women to dress and act modestly, with more detail about modest dress focused on women.[32][33]
The word khimar, in the context of this verse, is sometimes translated as "head coverings".[29][34][30] Such head coverings were worn by women in Arabia at the advent of Islam.[35]
The verse in Luxenberg's reading of Syro-Aramaic reading instructed women to "fasten their belts around their waists" metaphorically instead. The belt had a symbolic meaning for chastity in the Christian world at that time.[citation needed]
Qur'an 33:59 tells Muhammad to ask his family members and other Muslim women to wear outer garments when they go out, so that they are not harassed:[33]
The Islamic commentators generally agree this verse refers to sexual harassment of women of Medina. It is also seen to refer to a free woman, for which Tabari cites Ibn Abbas. Ibn Kathir states that the jilbab distinguishes free Muslim women from those of Jahiliyyah, so other men know they are free women and not slaves or prostitutes, indicating covering oneself does not apply to non-Muslims. He cites
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Some scholars like Ibn Hayyan, Ibn Hazm and Muhammad Nasiruddin al-Albani questioned the ayah's common explanation. Hayyan believed that "believing women" referred to both free women and slaves as the latter are bound to more easily entice lust and their exclusion is not clearly indicated. Hazm too believed that it covered Muslim slaves as it would violate the law of not molesting a slave or fornication with her like that with a free woman. He stated that anything not attributed to Muhammad should be disregarded.[36]: 114
The word ḥijāb in the Qur'an refers not to women's clothing, but rather a spatial partition or curtain.[9] Sometimes its use is literal, as in the verse which refers to the screen that separated Muhammad's wives from the visitors to his house (33:53), while in other cases the word denotes separation between deity and mortals (42:51), wrongdoers and righteous (7:46, 41:5), believers and unbelievers (17:45), and light from darkness (38:32).[9]
The interpretations of the ḥijāb as separation can be classified into three types: as visual barrier, physical barrier, and ethical barrier. A visual barrier (for example, between Muhammad's family and the surrounding community) serves to hide from sight something, which places emphasis on a symbolic boundary. A physical barrier is used to create a space that provides comfort and privacy for individuals, such as elite women. An ethical barrier, such as the expression purity of hearts in reference to Muhammad's wives and the Muslim men who visit them, makes something forbidden.[31]
Hadith
The hadith sources specify the details of hijab (Islamic rules of dress) for men and women, exegesis of the Qur'anic verses narrated by sahabah, and are a major source which Muslim legal scholars used to derive their rulings.[37][38][39] It is reported in Sahih al-Bukhari on the authority of Aisha that:
Aisha also reported that when Quran 24:31 was revealed,
A similar hadith is Abū Dawud 32:4090, which describes that, in response to the verses, "the women of Ansar came out as if they had crows hanging down over their heads." Although these narrations refer to black clothing ("crows on their heads"), other narrations indicate wives of the prophet also wore other colors like yellow or rose.[42][36]: 124 Other hadith on hijab include:
- Narrated Safiya bint Shaiba: "Aisha used to say: 'When (the Verse): "They should draw their veils (khimaar) over their breasts (juyyub)," was revealed, (the ladies) cut their waist sheets at the edges and veiled themselves (Arabic: فَاخْتَمَرْنَ, lit. 'to put on a hijab') with the cut pieces.'" Sahih al-Bukhari, 6:60:282, 32:4091. This hadith is often translated as "...and covered their heads and faces with the cut pieces of cloth,"[43] as the Arabic word used in the text (Arabic: فَاخْتَمَرْنَ) could include or exclude the face and there was ikhtilaf on whether covering the face is farḍ, or obligatory. The most prominent sharh, or explanation, of Sahih Bukhari is Fatḥ al-Bārī which states this included the face.
- Yahya related to me from Malik from Muhammad ibn Zayd ibn Qunfudh that his mother asked Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, "What clothes can a woman wear in prayer?" She said, "She can pray in the khimār (headscarf) and the diri' (Arabic: الدِّرْعِ, lit. 'shield, armature', transl. 'a woman's garment') that reaches down and covers the top of her feet." Muwatta Imam Malik book 8 hadith 37.
- Aishah narrated that Allah's Messenger said: "The Salat (prayer) of a woman who has reached the age of menstruation is not accepted without a khimār." Jami` at-Tirmidhi 377.
See also
- Types of hijab
- Purdah
- Islamic scarf controversy in France
- Iranian compulsory hijab protests
- List of religious headgear
- Covering variants: cowl, paranja, purdah, tagelmust (worn by men), tudong, yashmak
- Non-Muslim religious coverings: ghoonghat (Hindu), Christian headcovering, religious habit, tichel
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