I came across this brilliant article written by Lobna Mulla about the Hijab, thought i would share it with you. Happy reading :)
I am in a dilemma and need you to help me put things into perspective. It’s the age-old question of whether hijab is fard (mandatory) or not! I have been wearing hijab for many years now. I always believed that the ayah (verse) in Surat An-Nissa (Qur’an 4) is a personal choice that women make and can be interpreted in several ways but I was always afraid of dying without wearing hijab. Basically an old Egyptian shaykh (scholar) scared the heck out of me in my younger days, saying that women will hang in hell fire from their hair, and that’s how I decided to wear hijab. We have raised 3 boys in the process, ages 23, 21 and 14.
Within the last couple of years, my husband started commenting on why I am wearing hijab, if it’s attracting more attention through racism, etc. Why not just put my hair up in a bun so I’m not lavishly displaying my hair and Allah wants to make things easy for us not hard—especially in the society that we live in. He’s trying to convince me that if it was clear-cut like prayers and fasting, God wouldn’t have left it up to our interpretation. Lately, he has been increasing this rhetoric.
I am struggling with this! But on the other hand, I’ve been doing it for so long. I know many ladies that have taken off their hijab and the majority have no regrets and are okay with their decision. So a part of me is okay with taking it off and another part is not! Please help!
Indeed this is an increasingly common question for an age-old practice. When I saw this question from one of our dear readers, it hit home. Born to Egyptian parents who immigrated to the United States over 40 years ago in the midst of the Islamic Re-Awakening in Egypt, I too grew up with the notion that hijab was something commendable, yet optional.
I was content with my views regarding hijab until I was 20 years old. I often looked at Muslim women observing the headscarf with a bit of confusion and pity combined. “Why would someone go through so much trouble? Why are they making it difficult for themselves?”
My belief was challenged, however, when unsuspectingly a relative of mine began wearing the hijab and gave a presentation about it at our masjid’s youth group. Ironically, the masjid we attended was one of the rare few which did not propagate hijab, and depending upon the leader asked, the idea of its optionality was reinforced. I was shocked when I heard the clear evidence from Qur’an and Sunnah that hijab is fard.
I give some personal background to this question only to help readers who are struggling with this practice to understand that I am sensitive to misconceptions and public pressures surrounding the hijab. In this article, I wish to present clear evidence regarding the commandment of the headscarf and to provide rebuttals for the very common arguments Muslims raise concerning its status.
Evidence
In the Qur’an, the direct commandment for post-pubescent women to cover their hair and neck is in Surat An-Noor, ayah 31 (Chapter of the Light, verse 31).
“And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their khumur over their juyub and not expose their adornment except to their husbands, their fathers, [...]” (Qur’an 24:31)
After reading this ayah, one may notice that there is no mention of hair per se. This is where many of those who question the obligation of hijab, stop and say, “But where does the Qur’an say to cover the hair?” This is an example of how understanding a verse based on the English translation alone and without historical context results in confusion. Let’s back up and understand this ayah, phrase by phrase.
The Believing Women
The very first directive from Allah subhanahu wa ta`ala (exalted is He) in this ayah is aimed at Prophet Muhammad ï·º (peace be upon him) to “tell the believing women” to lower their gaze, etc. There are those who claim that the commandments in this verse apply only to the Prophet’s ï·º wives or only at the time of the Prophet ï·º. Yet the address is for the “believing women”—an all-encompassing phrase. Remember the ayah:
“And We have not sent you [O Muhammad] except as a mercy to the worlds,” (Qur’an 21:107).
Prophet Muhammad ï·º was sent as a mercy to all of humanity—not just to the people of Mecca and Medina.
Lowering One’s Gaze and Guarding One’s Private Parts
Note that the first injunction described here is for the believing women to “lower their gaze” which is to avoid looking at anything haram (unlawful). Secondly, they are commanded to “guard their private parts,” (which in the previous ayah, verse 30, Allah (swt) addresses the believing men and commands them first to do the exact same—who said protecting one’s body from haram is only for women?).
An important point to mention in this part of the ayah is the various English translations found to explain the phrase “yahfadthna furujahunna”. In Arabic, the literal meaning for this phrase is to guard their private parts. This is specific and strong language to forbid the believing women (and in verse 30, the believing men) from engaging in illegal intercourse. Interestingly enough, in Pickthall’s translation of the Holy Qur’an, “yahfadthna furujahunna” is translated as “to be modest” and in Yusuf Ali’s translation, we find “to guard their modesty.”
For years, I wondered why some Muslims have the notion that hijab is not fard, but that we are required, instead, to only “be modest.” I believe I found the source in these English translations. According to many ahadith (narrations of the Prophet Muhammad ï·º), we are required to be modest (which in Arabic, is “hayaa’”). However, this verse, in particular, is not commanding the women to have “hayaa’” in the general sense. Here they are commanded, specifically, to “guard their private parts.”
An explanation of how guarding one’s privates can be successfully accomplished begins with lowering the gaze and continues with the commandments outlined in the rest of the ayah as related to dress.
Women Are Not to Display Their Beauty
Next, the verse reads, “and not to display their beauty, except what ordinarily appears thereof.” In Arabic, zeenatahunna refers to the women’s natural beauty or adornments (here, the scholars of Qur’an understood adornments to refer to the hidden places of the body where adornments are worn1 ) Therefore, the scholars of Qur’an agree by ijma’ (consensus) that “wa la yubdeena zeenatahunna” refers to covering everything, “illa ma dhahara minha”—except for what ordinarily must appear to carry out daily affairs in public, which is the face and the hands2 . Interestingly enough, the scholarly debate has always been between whether the face and hands are to be shown, or if they too, should be covered3 . Until very recent times, this commandment from Allah (swt) to cover the hair was never debated by the common Muslim. And this certainly was never up for debate amongst the scholars throughout history.
Sheikh Yusuf Al Qaradawi resonates with this very concept when he responds to the same question regarding the obligation of hijab in his book—Contemporary Fatwas4 . He states, “One of the great fitnas (trials) and intellectual conspiracies that has been introduced into the Muslim world is the alteration of matters of certainty to matters of doubt and debate.” He also states that all of the scholars throughout history from various groups such as the Sufis, the Dhahiris (the Literalists), the fuqahaa’ (jurists), and the scholars of hadith unanimously agree that it is fard for the believing woman to cover her hair.
Some discount the commandment of hijab altogether due to the weakness of a commonly cited hadith (narration) found in Sunan Abu Dawood where Aisha radi Allahu ‘anha (may Allah be pleased with her) relates that the Prophet ï·º, who upon seeing Asma bint Abi Bakr wearing thin clothes said, “O Asma, when a women reaches the age of menstruation, nothing should appear from her except for this,” and the Prophet ï·º pointed to his hands and face. This reasoning is faulty because even if we were to entirely dismiss this hadith, the clarity of the various segments of the ayah are enough to prove the commandment of hijab by itself. In addition, there are other authentic narrations from the Prophet ï·º outlining how thick the woman’s outer garment should be, how loose, how long, etc. These descriptions of the woman’s dress, coupled with the injunction to cover the hair, and to not display their beauty, collectively emphasize the injunction to cover all but the face and hands.
Covering the Hair, Ears, Neck and Chest
The injunction for covering the hair is evidenced by “and to strike their khumur over their juyub.” In Arabic, the word khumur is the plural of khimar, which is a cloth that is draped over the top of the head and hangs downward. This definition is unanimously agreed upon by all of the scholars5 . Juyub is the plural for jayb which is the opening in the front of the dress that allows the head to fit through. The key is to note that the women at the time of jahiliya (pre-Islamic times) were already covering their hair, as was customary throughout history in various cultures6 and religions7 . However, by letting the ends of their khimar hang down behind their back; their ears, neck, and chest were exposed89 . This style can be seen in the image below10 .
Then came the commandment to take the khimar and “cover their juyub.” By doing so, the women would now be covering their previously exposed areas.
The photo above depicts again how the head cover was worn. The next photo explains the action of “walyadribna” which literally means to strike, “bikhumurihinna” with their head covers, “ala juyubihinna” over the front openings in their garments. Ar-Razi, explains that “walyadribna“—to strike—is used to emphasize the importance of covering this area11 .
Finally, the last photo reflects how the khimar (head covering) is used to cover the previously exposed ears, neck, and chest.
Summary of Verse 31
Let’s take a moment to reflect upon what the believing women are commanded to do:
- Lower their gaze
- Guard their private parts
- Not display their beauty and ornaments except what (ordinarily) appears thereof
- Take their khimar (head cover) and cover their chest (and other previously exposed areas)
- Not to display their beauty except to their husbands, their fathers…etc.
It is very difficult to see how an ayah with so many specific, step-by-step commandments can be written off as someone’s “interpretation.”
Hijab, Khimar, Veil, Head Scarf…
Some say hijab is not fard based on the use of the word “hijab” itself. Some argue that verses containing the word “hijab” in the Qur’an (which means to conceal, veil, screen, etc.) do not refer to covering the hair, so why do we use hijab to mean headscarf? Let’s not get caught up in the semantics of the word hijab. Suffice it to say that this word has become commonplace in the Muslim vocabulary to mean a head cover despite the fact that Allah (swt) uses the word khimar in the Qur’an. Yet the two terms are related in meaning. What matters is that we cover our hair, not the way in which we name the covering.
The Style of Qur’an
The Qur’anic style is not like our municipal codes of law that provide lists of rules and injunctions. Instead, the Holy Qur’an has a beautiful literary style in which Allah (swt) opens our hearts through stories, warnings, reflections, and direct commandments, all intertwined.
Imagine if instead of the ayah above regarding hijab, we were told to cover our hair, neck, shoulders, upper and lower arms, chest, abdomen and thighs, etc.? How dry would that sound? That is not the style of the Glorious Qur’an.
Take the obligation of prayer. Can anyone deny the duty to pray Fajr, Dhuhr, Asr, Maghrib, and ‘Ishaa? The answer is no, yet nowhere in the Qur’an are these prayers listed together as part of the commandment to pray. Furthermore, a closer look will reveal that nowhere in the Qur’an are the number of raka’at (units) for each prayer described. It is not necessary, since Allah (swt) sent His Messenger to teach us the specifics.
And although the issue of covering the woman’s hair has been submerged into a sea of heated debate, there is no hesitation to fully cover the hair and body for prayer. Again, the question is raised: where is this mentioned in the Qur’an? Why are we so resentful and phobic when we hear that women need to cover their beauty outside the home, yet we peacefully submit when it comes to matters of worship? Are we not trying to please the same Merciful Lord both in and outside of prayer?
Finally, some mistakenly look for exact words in the Qur’an to validate certain obligations such as hijab. “If there was an ayah in the Qur’an which read, ‘All women must cover their hair’,” I would have done so in a minute!” claim some who challenge the concept. Take a step back and remember that the command is to take the headscarf that covers the hair (khimar) and to modify how it was being worn. If there was a room full of women wearing head scarves, and you wanted them to cover their ears, neck and chest; how would you phrase the request? Would you ask them to put on a headscarf that they are already wearing, and then to cover the exposed areas or would you simply ask them to cover their exposed areas?
Conclusion
Referring back to our dear sister who submitted this question, the arguments you’ve heard to take off the hijab may seem convincing, however they are wholly unsound. To attract attention to yourself because you look different with the hijab is not the same as attracting sexual attention. And to refer to the verses and ahadith relating to hijab as interpretation is unfounded (there are many more ahadith not included in this article for the sake of brevity). Finally, some use the ayah, “[…] Allah intends for you ease, and does not intend for you hardship […]” (2:185) to argue that hijab is not compulsory. If we had such license to rationalize away other injunctions when faced with any level of difficulty, what would happen to praying five times a day and to fasting?
While others around you were comfortable in taking off their hijab, I urge you not to do the same! From my experiences with sisters who have followed the same path, I have invariably seen unfortunate subsequent changes. Such changes include: tighter clothing, lower necklines, shorter hemlines, and more lavish hair-do’s, despite the intention not to. I know some sisters have had bad situations in which they were forcefully coerced into removing their hijab, may Allah make it easy for you. But for those sisters who contemplate this action by their own choice, I urge you and all of our readers to seek the pleasure of Allah and not the pleasure of His creation.
