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Hijab

Introduction

A girl studying the Qur'an

Hijab is an Arabic word meaning barrier or partition.

In Islam, however, it has a broader meaning. It is the principle of modesty and includes behaviour as well as dress for both males and females.

The most visible form of hijab is the head covering that many Muslim women wear. Hijab however goes beyond the head scarf. In one popular school of Islamic thought, hijab refers to the complete covering of everything except the hands, face and feet in long, loose and non see-through garments. A woman who wears hijab is called Muhaajaba.

Muslim women are required to observe the hijab in front of any man they could theoretically marry. This means that hijab is not obligatory in front of the father, brothers, grandfathers, uncles or young children.

Hijab does not need to be worn in front of other Muslim women, but there is debate about what can be revealed to non-Muslim women.

Modesty rules are open to a wide range of interpretations. Some Muslim women wear full-body garments that only expose their eyes. Some cover every part of the body except their face and hands. Some believe only their hair or their cleavage is compulsory to hide, and others do not observe any special dress rules.

In the English speaking world, use of the word hijab has become limited to mean the covering on the head of Muslim woman. However, this is more accurately called a khimaar. The khimaar is a convenient solution comprising usually one, but sometimes two pieces of cloth, enabling Muslim women to cover their hair, ears and neck while outside the home.

Hijab, in the sense of veiling, can also be achieved by hanging a curtain or placing a screen between women and men to allow them to speak to each other without changing dress. This was more common in the early days of Islam, for the wives of the Prophet Muhammad.

Hijab in scripture

What the Qur'an says about the veil and modesty

The Qur'an makes a few references to Muslim clothing, but prefers to point out more general principles of modest dress.

Both men and women are commanded to lower their gaze and "guard their modesty".

The most basic interpretation of "guard their modesty" is to cover the private parts, which includes the chest in women ("draw their veils over their bosoms"). However, many scholars interpret this injunction in a more detailed way and use Hadith (recorded sayings of the Prophet Muhammad) to support their views.

Zeenah (ornaments) is another word with numerous meanings. It has been interpreted to mean body parts, beauty, fine clothes or literal ornaments like jewellery. (The same word is used in chapter 7:31 - "O Children of Adam! wear your beautiful apparel at every time and place of prayer...")

The jewellery interpretation is supported by the instruction to women not to stamp their feet to draw attention to themselves. It used to be the practice among Arabian women to wear ankle chains to attract men.

The word translated here as veils is khumur, plural of khimaar. According to scholars, the word khimaar has no other meaning than a type of cloth which covers the head. Muslim scholars point out that men's turbans are sometimes called khumur as well.

Women during the time of Muhammad did wear the khimaar, but would wear it tied behind so their neck and upper chest were visible. This verse is therefore an order that the khimaar now be drawn over the chest, so that the neck and chest were not bare.

According to most scholars, the khimaar is obligatory for Muslim women.

The phrase "what must ordinarily appear thereof" has been interpreted in many different ways. Among Muslims who take the word zeenah (ornaments) to refer to body parts, a popular interpretation of this phrase is that women should only show the body parts that are necessary for day-to-day tasks. This is usually taken to be the face and the hands.

Some scholars recommend hiding everything but the eyes. The style of burqa worn by Afghan women even hides the eyes. Muslims who oppose full concealment say that if Allah wanted women to hide their entire bodies, there would have been no need to tell male Muslims to lower their gaze.

But "what must ordinarily appear thereof" could be understood as meaning the parts of the body that are shown when wearing normal (modest) dress, with the definition of normal dress deliberately left up to the believers' particular time and culture. This could explain why the Qur'an is not more specific: if God had wanted to, he could have listed the acceptable body parts in as much detail as the list of exceptions to the rule.

Some scholars interpret "what must ordinarily appear thereof" to mean that if a woman exposes part of her body by accident, she will be forgiven. All agree that women will not be punished for breaking the rules if some emergency forces them to do so.

Cast their outer garments over their persons

This verse is directed to all Muslim women. An alternative translation is "they should lengthen their garments".

The word translated here as "outer garments" is jalabib, the plural of jilbab. But it does not necessarily refer to the present day garment known as jilbab. Translators usually represent the word jalabib with general terms like cloaks or outer garments.

The two most common scholarly interpretations of jilbab are a travelling coat or cloak and a sheet-like full body garment similar to the modern jilbab. Some insist that the Qur'anic meaning of jilbab is identical to the present day garment. Others maintain that today's garment was developed as late as 1970 by the Muslim Brotherhood in Egypt.

The verse also indicates that the purpose of dressing this way is that women are recognised as Muslims and not harassed. It was not very safe for women to go out during this time when they could be mistaken for prostitutes or assaulted.

Elderly women

The rules are relaxed for elderly women:

General rules

The Qur'an gives these general rules, which may help in understanding how to interpret dress and other rules in modern times.

So clothing does not have to be drab: it is all right for both sexes to use clothing to enhance beauty as well as to cover nakedness. The most important thing is to be modest and righteous.

History

The Prophet's family

As Islam reached other lands, regional practices, including the covering of the faces of women, were adopted by the early Muslims. Yet it was only in the second Islamic century that the face veil became common, first used among the powerful and rich as a status symbol.

A screening curtain

When the Qur'an first mentioned the concept of hijab, it was not as a veil or headscarf. Hijab was used in the context of a barrier or screen as in this Qur'anic verse:

Taken in historical context, this verse seems to have been primarily intended to give the Prophet's wives some protection against nuisance visitors and people who were looking for gossip about them.

Gossip and slander were a great concern at the time the verses relating to hijab were revealed. One set of verses (24:1 onwards) came immediately after the Prophet's wife Aisha was accused and acquitted of adultery.

Awrah

Awrah

The Arabic word awrah refers to the parts of the body which must be covered with clothing. Awrah is any part of the body, for both men and women, which may not be visible to the public. Awrah is interpreted differently depending upon the sex of the company one is in.

Men

Most Muslims accept that for men everything between the navel and the knee is awrah and therefore should be covered at all times.

Women

Rules for women are more complicated. There are a number of scenarios for women:

• In front of unrelated men (Muslim or non-Muslim), women must cover everything except the hands and face
• In front of close male relatives, awrah is the navel to the knee and the stomach and the back
• In front of other Muslim females, awrah is from the navel down to, and including, the knees
• Awrah in front of non-Muslim women is a point of debate:
  • Some scholars say that women should cover all but the hands and face. This is to prevent non-Muslim women (who may not understand the rules regarding hijab) from describing the appearance of the hijab wearer to other men
  • Other scholars say that if a non-Muslim woman can be trusted not to describe a woman's appearance to other men, then she may reveal as much as she would in front of another Muslim woman in her presence.

The Hanafi school of thought, which is followed by most Muslims in the world, agree that the feet are not part of the awrah and therefore may be revealed.

Amongst other schools of thought a common opinion is that everything apart from a woman's face and hands is awrah. Scholars holding this opinion use this hadith to justify it:

N.B.: This particular hadith is regarded as 'weak' (i.e. not reliably attributed) by some scholars, including the hadith's collector, Abu Dawud.

Husband and wife

There is no restriction on what a husband and wife may show to each other in private. The Qur'an encourages married couples to enjoy each other's bodies.

Individuals in private

Islam highly values modesty, so even when alone, men and women are recommended never to be completely naked and to cover from the navel to the knee. Exceptions do apply where necessary, for example taking a shower or going to the bathroom.

Other hadith relating to dress

A ban on silk clothes

The banning of silk is a rule that relates to men only, as it is seen as effeminate. Muslim men are also forbidden from wearing gold jewellery for the same reason.

Some forbidden practices relating to clothing

Garments that drag or hang low

Some scholars say that this was said in the context of the time, where cloth was expensive. People would wear clothes that trailed to the ground to demonstrate their wealth, and it was a symbol of wealth and therefore pride. Some Muslim men prefer to wear clothes that end just above their ankles due to this hadith.

Hijab and prayer

It is well accepted by most scholars that while praying, women must cover everything except the hands and face. It is forbidden to cover the face while praying.

Men must cover from the navel to the knee.

Cross dressing

Men are forbidden from dressing or acting like women, and vice versa, in hadith such as this one:

Veiling while on Hajj

There is an Islamic tradition that women - and men - should not veil their faces while on the Hajj pilgrimage. Some hadith are used to support this view:

(Ihram is the state of dress and ritual purity adopted for the Hajj.)

Some Muslims dispute this and cite hadith in which the Prophet's wives pulled their head coverings over their faces in the presence of unrelated men while on Hajj.

A dress code for Hajj

Revelation of the verses of veiling

According to this hadith, one man (Umar ibn al-Khattab, later the second caliph) was able to bring about the commandment for the Prophet's wives to veil their faces.

Men who veil

Men who wear the face veil

Navid Akhtar with Tuareg singer Abdullah Ag Alhousseyni

While the issue of Muslim women and the veil attracts a lot of publicity, it is often forgotten that there is also a tradition of men covering their faces.

The veil-cum-turban of the Tuareg tribes of North Africa is a sign of maturity. When a boy becomes a man, the cloth is wound around his face and head until only his eyes are visible. Its significance is both religious and cultural.

Sufi mystics in Cairo continue a long tradition of veiling when they go into retreat, to isolate themselves from the world. And in the ancient religion of Jainism, both men and women cover their faces when entering their temple's inner sanctum.

In this audio programme, Navid Akhtar meets the singer Abdullah Ag Alhousseyni from the Tuareg band Tinariwen, talks to men of different faiths about what the veil means to them, and asks whether their stories change the way we perceive women who are veiled.

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