In Islam, both men and women are required to wear decent clothing and follow certain norms in order to maintain a moral social order. In common usage, the term ‘hijab’ (Arabic for veil) is used for a head scarf – often a part of modest dress. The term has a more metaphorical range, largely reflecting the modest dress code that Muslim women must observe in the presence of men outside their immediate family. The veil is not unique to Islam – versions of it can be found in ancient civilizations, Semitic religions and Hinduism, as well as in pre-Islamic Arabia, where it was used to separate ‘free women’ from slaves. In the context of the Quran, the hijab encourages decency both physically and spiritually.
In the context of the Quran, the hijab encourages decency both physically and spiritually.
Actual guidance in the Qur’an instructs Muslim women to cover their entire bodies except for the hands and face: “Women who believe … should lower their gaze and protect their chastity; they should not show off their beauty.” should do [and ornaments] except what [ordinarily] appears to him; They should draw their scarves over the opening of their necks and not show off their beauty…” (24:31, author’s translation). The Qur’an uses the word ‘Khimar’, which means those who cover the head. A piece of cloth—local names like chador refer to its variations. A strict form of hijab, covering the entire body including the face, and limiting interaction with male strangers, to only ‘Mothers of the Faithful’, i.e. Prophet Muhammad (33:32,53). They were held to a high standard, and believers were asked to speak to them from behind a veil or veil.
In Islam, both men and women must cover parts of their bodies in front of strangers (24:30-31). These parts are called ‘satra’ or ‘awara’, which is the whole body except face and hands for women, and the area from knees to navel for men. Some women choose to cover their face and hands as well, but this is not mandatory in the scriptures.
A woman may follow the hijab by wearing a cloak (jilbab) and wearing a khimar on her head. The hijab is relaxed in certain situations, such as when seeing a doctor, or while testifying before a ruler or judge, or filing a complaint. Even within a House, members are expected to respect each other’s privacy and modesty. The occupants of a house, except young children, should not enter anyone else’s private room without permission (24:58–59).
The niqab, the veil of the whole body, was broken during the later centuries. Full cover became widespread only under long Ottoman rule over large parts of Muslim lands, still something originally observed by the aristocracy. Working women could not afford to adhere to the impractical niqab, but an inevitable decline began as other classes tried to emulate the aristocracy – encouraged by the more conservative Salafi clergy. As part of a larger ummah bound by a cultural-religious commons centered around the Holy Land, and from figures such as the 18th-century theologian Shah Waliullah and Salafi schools such as the Ahl-e-Hadith of the Indian subcontinent established in the mid-19th century were affected. were not untouched by these exchanges of ideas and practices. The full-body veil, as a mandatory dress, has been strongly refuted by many scholars, including one of the great hadith scholars, Nasser al-Din al-Albani, in his book The Hijab of the Muslim Woman. In general, women in most Muslim societies wear the hijab with simple clothing; The mask is unusual today. The tight hijab saw a resurgence after the Soviet invasion of Afghanistan and the Islamic Revolution in Iran, in 1979 and around the same time in Egypt. Some Orthodox Muslims and Salafi still insist on it, although their patron, Saudi Arabia, has officially relaxed it. In recent years, fashion-conscious Muslim women have come up with a variety of head coverings, like the turban. The fashion house has also introduced stylish veils for the western and gulf markets. In general, many women who wear the hijab find it practical and liberating, helping them avoid harassment on the streets and in the workplace.
An Islamic scholar, Khan studied at Al-Azhar (Cairo) and holds a PhD in Islamic Studies from the University of Manchester. His English translation of the Quran is slated for a 2022 release.
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