Muslim women wear the hijab primarily because it is considered a religious obligation in Islam, based on interpretations of the Quran and the teachings of the Prophet Muhammad. The purpose of the hijab is to promote modesty, protect women from harm, and ensure they are recognized as chaste and respectable. Islamic scholars generally agree on the obligation of covering the entire body, with some differing on whether the face and hands must also be covered, though the prevailing view emphasizes covering them due to the potential for fitna (temptation) .
The hijab is seen as a means of achieving inner and outer purity for both men and women, fostering an environment where interactions are based on respect rather than physical attraction. It is not merely a piece of clothing but encompasses a broader concept of modesty in dress, behavior, and speech. This comprehensive approach to modesty is believed to safeguard individuals and society from moral decay and to uphold the dignity of women .
Scholarly Analysis
The Obligation of Hijab in Islam
The hijab is a fundamental aspect of Islamic practice for women, rooted in the Quran and the teachings of the Prophet Muhammad (peace be upon him). It is widely considered a religious obligation, signifying modesty, protection, and identity for Muslim women. The consensus among Muslim scholars affirms its obligatory nature, with detailed interpretations of its scope and purpose derived from scriptural evidence .
Scriptural Basis for Hijab
The primary evidence for the obligation of hijab comes from several verses in the Quran. These verses outline the general principles of modesty and specific directives regarding women's attire.
Surah Al-Ahzab (33:53): This verse states, "And when you ask [his wives] for anything, ask them from behind a partition. That is purer for your hearts and their hearts" . While initially addressed to the wives of the Prophet, scholars like Salih al-Fawzan argue that the reasoning provided ("that is purer for your hearts and their hearts") applies to all Muslim women, as purity of hearts is a universal requirement for the entire Ummah (Muslim community) .
Surah Al-Ahzab (33:59): Allah commands, "O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they should be known and not be abused. And ever is Allah Forgiving and Merciful" . This verse explicitly instructs the Prophet's wives, daughters, and believing women to draw their outer garments (jalabib) over themselves. Scholars like Ibn al-Arabi and Ibn Taymiyyah define jalbab as a large garment that covers the head and the entire body. The purpose, as explained by Al-Sa'di, is to ensure they are recognized as chaste women, preventing harassment from those with ill intentions. This recognition protects them from being mistaken for immodest women or slave girls, thus deterring potential harm .
Surah An-Nur (24:31): This verse instructs believing women to "lower their gaze and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah all of you, O believers, that you may succeed" . This verse provides detailed guidance on what women may expose and to whom. The phrase "except that which [necessarily] appears thereof" has been a point of scholarly discussion, as will be elaborated below. The directive to "wrap their headcovers over their chests" (wal-yadribna bi-khumurihinna 'ala juyubihinna) explicitly commands covering the head, neck, and chest .
Prophetic Traditions (Sunnah)
The Sunnah further reinforces the obligation of hijab.
Hadith of Umm Salamah: When the verse "yudneena 'alayhinna min jalabeebihinna" was revealed, the women of Ansar came out as if there were crows on their heads due to the cloaks they wore, indicating their immediate adherence to the command .
Hadith of Aisha: She praised the early Muhajirat women for tearing their cloaks and covering themselves with them upon the revelation of "wal-yadribna bi-khumurihinna 'ala juyubihinna," demonstrating their understanding and implementation of the command to cover .
Hadith of Umm Atiyyah: When the Prophet (PBUH) ordered women to attend Eid prayers, a woman stated she had no jilbab. The Prophet (PBUH) instructed another woman to lend her one, indicating that women should not go out without a jilbab .
Hadith of Abdullah ibn Mas'ud: The Prophet (PBUH) said, "The woman is awrah (private parts/object of shame), and when she goes out, Satan entices her" . This hadith emphasizes that a woman's entire being is considered awrah, meaning that her appearance can attract unwanted attention and temptation.
Definition and Scope of Hijab
The term hijab encompasses more than just a head covering; it refers to a comprehensive system of modesty. Scholars have offered various definitions:
It is the clothing a woman wears, including the abaya (cloak), and any barriers between her and non-mahram men .
It is a lawful, flowing garment that a Muslim woman wears to conceal herself, preventing non-mahram men from seeing any part of her body .
It is a covering that conceals the body without being transparent or revealing its shape .
It is the concealment of a Muslim woman (excluding elderly women who no longer expect marriage) from the gaze of non-mahram men .
The preferred definition is that hijab is what covers the entire body of a Muslim woman from non-mahram men, consisting of a loose, flowing garment that covers her entire body and face, or a barrier that prevents them from seeing any part of her body .
Covering the Face and Hands
A significant point of discussion among scholars concerns whether the face and hands are included in the obligatory covering.
Majority View: Many scholars, including Salih al-Fawzan, Ibn Baz, and the Permanent Committee for Scholarly Research and Ifta, assert that the face is the greatest adornment of a woman and a primary source of attraction and temptation (fitna). Therefore, it must be covered. They interpret "except that which [necessarily] appears thereof" in Surah An-Nur (24:31) as referring to the outer garments and accessories that appear unintentionally, not the body's natural adornment like the face . Ibn Abbas, when asked about the verse "yudneena 'alayhinna min jalabeebihinna," demonstrated by covering his face and showing only one eye to see the path, indicating the necessity of covering the face . Ibn Mas'ud interpreted "except that which appeared thereof" as referring to the adornment of clothes, not the face .
Alternative View: Some scholars permit the uncovering of the face and hands, but even they agree on the obligation to cover them if there is a fear of fitna . However, the prevailing view, especially given the "corruption of time," is that covering the face and hands is obligatory to prevent temptation .
Ibn Uthaymeen highlights that the term "adornment" in the Quranic verses refers to external adornments like clothing and jewelry, not the inherent beauty of a woman's body. He argues that if a woman were required to conceal even the outer garments that necessarily appear, she would have to remain indoors, which is not an Islamic injunction. Therefore, "except that which appeared thereof" refers to what is unavoidable, like the outer garment itself .
Modesty Beyond Clothing
Modesty in Islam extends beyond physical covering to encompass behavior and interactions.
Lowering the Gaze: Both believing men and women are commanded to lower their gaze . This is a preventative measure against temptation and is not always obligatory, but rather a means to prevent greater sin .
Avoiding Provocative Actions: Women are instructed not to stamp their feet to draw attention to their hidden adornments . This emphasizes avoiding any action that might attract undue attention or sexual desire.
Avoiding Perfume in Public: Women are advised to avoid using perfume when going out to the market, mosque, or workplace, as it can be a cause of temptation .
Prohibition of Free Mixing and Touching: It is impermissible for a man to shake hands with a non-mahram woman due to the potential for fitna . Similarly, women should not shake hands with non-mahram men.
Travel with a Mahram: A woman is not permitted to travel alone without a mahram (unmarriageable kin), regardless of the mode of transport or the perceived safety of the journey. This is based on the Prophet's general statement that "it is not lawful for a woman who believes in Allah and the Last Day to travel for three days or more unless her father, husband, son, brother, or a mahram is with her" . The distance, not the time, is the determining factor for travel requiring a mahram. Even in modern travel like airplanes, the presence of a mahram is crucial due to unforeseen circumstances, potential delays, and the possibility of sitting next to a non-mahram man .
Permissible Exposure of Adornment
Surah An-Nur (24:31) lists specific categories of men to whom a woman may expose her hidden adornment (i.e., that which is not necessarily apparent). These include:
Her husband (ba'l)
Her fathers (including grandfathers from both paternal and maternal sides)
Her husband's fathers (including grandfathers from both paternal and maternal sides)
Her sons (including grandsons from both paternal and maternal sides)
Her husband's sons (including grandsons from both paternal and maternal sides, provided the marriage was consummated)
Her brothers (full, paternal, or maternal)
Her brothers' sons (nephews)
Her sisters' sons (nephews)
Her women (other Muslim women)
Those whom her right hand possesses (female slaves)
Male attendants who lack sexual desire
Children who are not yet aware of women's private parts .
It is noteworthy that uncles (paternal and maternal) are not explicitly mentioned in this list, despite being mahrams. Some scholars argue that this omission implies that women should not display their hidden adornment to them, out of concern that they might describe her beauty to their sons, who are not mahrams and could marry her. This further emphasizes that the issue of displaying adornment is distinct from mere mahramiyyah (being unmarriageable kin) .
Conclusion
The hijab in Islam is a divinely ordained practice, firmly established in the Quran and the Sunnah of the Prophet Muhammad (PBUH). It serves as a comprehensive framework for modesty, encompassing not only physical covering but also behavior, speech, and interactions. The primary objective is to preserve the dignity of women, protect them from harm, and foster a society built on respect and chastity. While there are some scholarly differences regarding the extent of covering, particularly concerning the face and hands, the overwhelming consensus emphasizes the obligation of covering the entire body to prevent fitna. This holistic approach to modesty is seen as essential for the spiritual and social well-being of both individuals and the Muslim community.
