The Question of Hijab

Hijab has become a very popular word these days that is referred to a head covering which hides all parts above the neck except the face. This trend of hijab is spreading at a fast rate among Muslim women particularly of non-Arab background. And most alarmingly, it is being portrayed as an obligatory dress code for Muslim women. When one asks a hijab-wearing woman the reason for wearing it, the reply is simply that it is the religious obligation. If ask further where this obligation is described, the answer is Quran and the Sunnah of the Prophet Muhammad.

Before getting into the discussion about any religious significance of hijab, let’s first establish where one should look for the guidance about the obligations, restrictions and allowance set in Islam. Quran is the divine book revealed on the Prophet Muhammad and hence, it is the source of Islam. Let’s see Quranic perspective on the general issue of guidance. Quran claim itself to be a complete book for guidance.

• “Shall I seek other than Allah as a judge when He has sent down to you the Book fully detailed?” (6:114).
• It is not a narration that has been invented, but a verification of what is between his hands and a detailing of all things, and a guidance and a mercy for people who trust (12:111).
• A Book whose revelations have been made firm, then detailed, from One who is Wise, Expert (11:1).
• And certainly We have repeated for people in this Quran from every example, but most of the people refuse to be anything but rejecters (17:89). Also see (18:54; 30:58; 39:27).
• And the Day We send to every nation a witness against them from themselves, and We have brought you as a witness against these. And We have sent down to you the Book as a clarification for all things, and a guidance and a mercy and good tidings to those who have submitted (16:89).
• And everything We have detailed completely (17:12).

• Is it not enough for them that We have sent down to you the Book that is being recited to them? (29:51).

These verses clearly illustrate that every necessary instruction is provided in the Quran and one should not look outside Quran for guidance (29:51). Allah has also instructed the Prophet to follow this divine book and convey its message to others.

• And follow what is revealed to you, and be patient until Allah will judge. And He is the best of judges (10:109)
• And this Qur’an was revealed to me that I may warn you thereby and whomever it reaches (6:19)
• Say: ‘I am not an innovation among the Messengers, and I know not what shall be done with me or with you. I only follow what is revealed to me; I am only a clear warner (46:9)

The above verses clearly show that the role or obligation of the Prophet Muhmmad was to follow Quran and convey it to others. Allah has explicitly stated in the Quran that He has not delegated the authority to anyone to decide any restrictions on anyone.

• Say: Who has forbidden the adornment of Allah, which He has brought forth for His servants, and good things from food? Say: These are for the believers in the life of this world, purely the Resurrection day. This way We make the messages detailed for people who know (7:32).
• O’Prophet, why do you prohibit what Allah has made lawful for you (66:1).

Let’s now investigate whether the head covering is prescribed by Allah or not. Anything that is prescribed by Allah is in the Quran and an obligation, otherwise it is not.

There are few verses in Quran that are specifically related to women and are typically quoted in the context of body covering. We will analyze each of these verses and see if any of these verses instruct women to cover their heads.

However, before we start this analysis, we must clarify that the word “hijab” is never used in Quran in the context of women’s head or body covering. The word hijab means a barrier or partition. This word or a similar word derived from the same root appeared in eight verses in the Quran and none of them are related to any women dress code (see verses 7:46; 17:45; 19:17; 33:53; 38:32; 41:5; 42:51; 83:15, where hijab or related word appeared).

Now let’s analyze the verse related to the body covering. We will first start with the general limit set by God for both men and women i.e. both are instructed to lower their gaze and guard their private parts (24:30-31). However, in the same verse 24:31, some additional conditions are imposed on women. We will first present the translation of this verse and then analyze it for clarity.

And say to the believing women that they should lower their gaze and guard their private parts and they should not expose their adornment except what is apparent from it and they should draw their coverings over their chests and not expose their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husbands’ sons, or their brothers or their brothers’ sons, or their sisters’ sons, or their women, or which their right hands possess, or male servants with no desire, or children who are not yet aware of the private aspects of women; and that they should not strike their feet in order to draw attention to their hidden adornments. And O ye Believers! turn towards Allah, so you may be successful (24:31).

There are few important aspects in this verse. First is that women should not expose their adornment except that is apparent. In other words, do not expose any adornment that is hidden. A question then comes how to differentiate between the apparent and hidden adornment? Quran provided a very clear and unambiguous answer to this question in the same verse near the end where it states that “they should not strike their feet in order to draw attention to their hidden adornments”. That is, any woman adornment that becomes apparent only when a woman strikes her foot (i.e. a vertical jerk) are considered as hidden adornments. All adornment that are apparent regardless, do not come under this restriction of exposure. That is, head, hair, face, hands, neck, etc. and any ornaments therein that do not need a vertical jerk to manifest their appearance. Hence, there is no restriction to cover them. There however is a body part related to women’s adornment that is also apparent without a vertical jerk i.e. the breast, which is made as an exception from this general rule of exposure in the immediately following text, where it is instructed explicitly to cover the chest. There is no instruction to cover head or face. Note that it is a general rule that is defined at the beginning along with the other general rules. That is, it is allowable to expose these apparent adornment and they do not come under the restriction of adornment exposure. The only restriction is not to expose adornments that become apparent on the vertical jerk. It is obvious that this is not referenced to any body part, which do not need a vertical jerk for their manifestation hence, it is likely being a reference to some specific ornaments or jewellery. Although such adornments are allowed to be exposed to the family members and certain groups of people that are listed next in the verse. Near the end of the verse the hidden adornments are defined and as another general rule, Muslim women are restricted from any action that would bring attention of a common person towards their hidden adornment. The general rules for Muslim women in this verse are very clear. There is no explicit or implicit instruction to cover the head or face.

Another verse that is often quoted in support of hijab or niqab is 33:59. Its translation is,

 O Prophet, tell your wives and your daughters and the women of the believers to bring on themselves from their “Jalabeeb”. That is more suitable that they will be recognized and not be abused. And ever is Allah Forgiving and Merciful (33:59).

In this verse, Muslim women including Prophet’s family were instructed to take certain action (which we will discuss in more detail) in order to be recognized and not being abused. The action specified in this verse is to bring on themselves from their Jalabeeb. The proponent of hijab and particularly niqab interpret this word Jalabeeb as cloak and argue that this verse instructs all Muslim women to cover themselves with a cloak when they go out. They both describe the form of this cloak differently to support their argument. However, the major weakness of this argument is that as per the verse, the necessary outcome of this action must be the recognition. If a woman covers her body from head to toe with only uncovered eyes, there is no way that she will be recognized by others. Hence, argument in favor of niqab is invalid considering the rationale for this action. Similarly, wearing a hijab makes no difference in terms of recognition because once the face is open a person is recognizable with or without covering the head. Another issue with the interpretation of this verse as an instruction for Muslim women to cover themselves when go out, is that in this verse there is no word that mentions about going outside. That is, there is no instruction to do this action when going out. It is mentioned as a general action to protect themselves from abuse. Thus, if Muslim women are required to do this action for their protection from abuse that could occur outdoors or indoors, then the entire argument and justification for Muslim women to cover themselves when go out is baseless. Quran does not provide any dress code instructions to Muslim women when they go outdoors.

A question then comes is that if this verse is not about a dress code for Muslim women when they go out then what this instruction is all about? To get this answer, first look at the preceding and following verses if they can help in getting the context related to the given instruction for Muslim women. The preceding verse states,

And those who abuse Muslim men and Muslim women undeservedly, bear the guilt of slander and manifest sin (33:58).

This verse mentions the abuse of Muslim men and women without any valid reason or justification, as a big crime. The verse following the verse 33:59, states,

If the hypocrites and those in whose hearts is disease and those who spread rumors in the city do not cease, We will surely incite you against them; then they will not remain your neighbors therein except for a little (33:60).

Similar to the preceding verse, this verse is also very crucial to get the proper context of the instruction provided in 33:59. This verse mentions a very dire situation in which the malicious people spread rumors in the city. As the spreading of rumors creates uncertainty, misunderstanding, confusion, if we consider it in the context of earlier verses, the underlying situation becomes clear. That is, the rumors spread by the malicious people were creating misunderstanding that was leading to the abuse of Muslim women in the city without any justification. Hence, Muslim women were instructed to take certain action to get recognized to clear misunderstanding and confusion, and consequently not get abused. The verse 33:60 provides further clarity that this instruction for Muslim women is specific to certain condition i.e. when misunderstanding and confusion leads to unjustifiable abuse, the Muslim women are instructed to take certain action for clarity and eventually for their safety.

As the context of this instruction is clear now, let’s focus on the verse 33:59 to understand the meaning of Jalabeeb from which a Muslim woman is required to bring on herself and as discussed earlier, this word is not related to a women dress code.  A logical way to define the meaning of the word Jalabeeb is to look at similar words derived from the same root since all words derived from the same root reflect the inherent meaning. In Quran, there is only one other verse that carries a word from the same root. That word is Ajlab in verse 17:64. The verse states,

“And excite whoever you can among them with your voice and impress (Ajlab) them with your cavalry and your infantry and become a partner in their wealth and their children and promise them.” But Satan does not promise them except delusion (17:64).

In traditional translations, the word Ajlab is interpreted as assault. As can be seen in the translation, this verse describes the tricks used by Satan to attract and bring people into his side through delusions. The interpretation of Ajlab as assault does not fit here with the theme of the verse since the Satan wants to attract people not to throw them away via assault. Considering the meaning of Ajlab as to impress, one can impress someone with abilities/qualities not possessed by others. Therefore, the meaning of Jalabeeb can be considered as the specific qualities of Muslim women that they possess by virtue of their faith. Therefore, when a situation arise that creates confusion and misunderstanding leading of wrongful abuse, the Muslim women are instructed to demonstrate from their impressive qualities so they can get recognized; the confusion and misunderstanding are removed and they do not get abused.

As we have seen, Quran does not specify any particular dress code for Muslim women whether indoors or outdoors in public. Head cover may be a part of Arab women’s traditional attire but it does not make it an Islamic dress code.

It should be noted that every person has the freedom to adapt the dress of their choice. Hence, if a woman wants to wear hijab or niqab, she has the freedom to wear as long as it is a personal choice. However, it should not be portrayed as an Islamic obligation since Quran has specified none.

Presenting hijab as a compulsory Islamic dress code is against Quran and a direct challenge to Allah’s authority Who has declared that “who has forbidden the adornment of Allah, which He has brought forth for His servants? (7:32).

Those who fabricate the laws and associate them towards Allah have a stanch warning.

So woe to those who write the law with their hands then say: “This is from Allah,” so that they can purchase with it a cheap price! Woe to them for what their hands have written and woe to them for what they gained (2:79)

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Author: Kamran Siddiqui

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