Few scholars (and yet many “religious” Muslims) claim that women scholars should not teach mixed gatherings openly as men scholars do and that if she does she should do so behind a curtain. It is also suggested as evidence against this that women should generally stay at home and that her face as well as her voice is of her nakedness (`aura), and they shouldn’t be seen or heard! For those who came to Islam or latched on to it because it is generally so practical and reasonable, you are probably thinking, well, that is ridiculous. The following article will show the strong scriptural refutation most scholars would make against such claims.

The discussion is mainly based in the commentary and juristic interpretation of surah al-Ahzab (Qur’an 33). Surah al-Ahzab is themed contextually with many verses over a few pages which address the pronoun for the feminine plural. These are always referring back to “the wives or women of the Prophet ﷺ (peace be upon him) (أزواج أو نساء النبي)” whereas the word “female believers (مؤمنات)” is only used once at the very end of the context in the verse enjoining the modest covering of Islam which is customarily referred to as Hijab in English. This can be confusing because the “verse of Hijab” is not referring to the modest clothing; rather it was an injunction for us to ask the wives of the Prophet ﷺ from behind a curtain when visiting their homes.

The first occurrence of the feminine plural pronoun is in dealing with the Prophet’s wives desire for extra wealth and provisions. God tells them that if they desire this worldly life then the Prophet should divorce them whereas if they want the Hereafter then that is the reward for exceptional Muslims:

“Dear Prophet, tell your wives that if they want this life and its adornments…” (Qur’an, 33:28).

The next time the pronoun appears, it is referring back to a specific warning against the wives of the Prophet ﷺ from sexual immorality which will bring a double punishment.

“Dearest women of the Prophet whoever among you would commit adultery…” (Qur’an, 33:30).

The next verse with the plural feminine pronoun makes the case in point of the whole issue!

“Dear wives of the Prophet, You are not like any other women. If you are to be pious then do not speak in a soft sweet tone which could lead a person with a diseased heart to get the wrong idea. Live in tranquility in your homes and don’t make a spectacle of yourselves as the women did before Islam…” (Qur’an, 33:32-33).

This verse is clearly denoting the special status of the wives of the Prophet ﷺ and how they carry a much more specific and cautious ruling. As we saw in the previous verses, the deeds of the wives of the Prophet ﷺ carry double the impact and so naturally the law carries double the seriousness. There are clearly unique rules to the wives such as the fact that they do not inherit from the Prophet ﷺ, no man can marry them after, and according to many commentators and jurists, they should stay home and if visited, they should speak from behind a curtain.

The surah then goes into the generality of spiritual equality between women and men, and then goes into a page and a half of other matters clearly moving away from the specificity of either the wives of the Prophet ﷺ or the women believers.

It picks back up admonishing the Prophet ﷺ and his wives about the general rules of their relationship and again we have reference to the plural feminine pronoun again referring to the Prophet’s wives.

“Dear prophet, We have permitted you to be with your wives to whom you have given the bridal dowry…” (Qur’an, 33:50).

Immediately following that is the “verse of the Hijab”. Let us look at the verse and see who it was referring to and the scholarly difference of interpretation and what may have led to such difference while it will probably seem plain and evident to most readers.

“Dear believers don’t hang around the Prophet’s house hoping to be invited for a meal. If you are invited, then go and eat, but don’t linger around too long afterwards hoping to talk as that often annoyed the Prophet and he was shy to tell you to leave. God is not shy to say the truth. If you ask them (feminine plural), then do so from behind a curtain. That is purer for your (masculine plural) hearts and theirs (feminine plural). You must not annoy the Prophet nor should you ever marry his wives after he passes. Indeed these are of the most serious of affairs to God.” (Qur’an, 33:53)

Three verses later, the surah reveals the injunction for the modest covering women are to wear and God felt it necessary to specify the wives of the Prophet ﷺ, his daughters and all the believing women so as to leave no doubt about its legislative intention.

“Dear prophet, tell your wives, your daughters and the believing women to cover their entire bodies with clothing…” (Qur’an, 33:59).

This was the last verse in the surah using the plural feminine pronoun in which we see all previous verses specifying that to the wives of the Prophet ﷺ.

Interpretations of the Verse Regarding Staying at Home

As you can see, the context and linguistics is addressing the wives of the Prophet ﷺ, although some scholars said that it should address all other female believers as well since they are our example. They said it is similar to the verses which address the Prophet ﷺ. On the other hand, other scholars held the position of the specificity of the text to the wives of the Prophet ﷺ as both a specific admonition and to clarify their special status.

Prominent Classical Commentaries

Al-Tabari (310) — Indicates that the verse about staying in the house except for need is for all women. He narrates many narrations of circumstances in which the verse of Hijab was revealed all of which indicate it is specific to the wives of the Prophet ﷺ. He does mention one opinion of Qatada that it was for all homes to have a curtain between strange men and the women of the house. Ibn Kathir follows Imam al-Tabari’s commentary.

Ibn Atiya (546) — Makes no mention of the verses being general for all women rather his commentary follows the natural linguistics which are specific to wives of the Prophet ﷺ.

Ibn al-Jawzi (597) — Makes no mention of the verses being general for all women rather his commentary follows the natural linguistics which are specific to wives of the Prophet ﷺ.

Imam al-Razi (606) — Makes no mention of the verses being general for all women rather his commentary follows the natural linguistics which are specific to wives of the Prophet ﷺ.

Al-Qurtubi (671) — Indicates that the rulings are general for all women.

Al-Nasafi (710) — Makes no mention of the verses being general for all women rather his commentary follows the natural linguistics which are specific to wives of the Prophet ﷺ.

Imam Al-Sutooti (864) — Makes no mention of the verses being general for all women rather his commentary follows the natural linguistics which are specific to the wives of the Prophet ﷺ.

Ibn Ashoor (1393) — Actually makes the point that the verses are specific to the wives of the Prophet ﷺ when speaking about things which the believing women weren’t generally commanded to elsewhere in the Qur’an. He states that it would be noble for a believing woman to follow them, but she is not obligated to.

Related Hadiths

Ibn Hajar, radi Allahu `anhu (may God be pleased with him), narrates the hadith in his commentary on al-Bukhari — This verse stay in your homes is in reality specific to the wives of the Prophet ﷺ since Umm Salamah used to say: “I won’t be moved by a camel’s back until I am reunited with the Prophet,” (al-Fath 3561).

It is also narrated in most of the historical commentaries how after the verse of Hijab was revealed, Umar saw Sawdah (ra) — the wife of the Prophet ﷺ— walking around outside for some reason and asked her why she is outside. She went and asked the Prophet ﷺ about Umar’s rebuking her and he responded: “God has permitted you to go out if you need to,” (Muslim 2170).

It is also narrated in many sound narrations that after the loss of the Battle of the Camel led by A’ishah (ra), she would cry when reading the verse about staying in the house.

Is a Woman’s Face of her Nakedness?

In Sura al-Noor men and women were commanded to lower their gaze since the face is apparent. So if that is to be a proof for men not watching a female speaker then that would also prevent women from watching a male speaker. The vast majority of the scholars say that the face and hands of a woman are not from her nakedness, but should still not be stared at. In commenting on this verse many commentators particularly from the Hanafis say that the injunction to lower the gaze is understood at the moment of desire. If there is no desire then the verse is inapplicable. Others said that the restriction is lightened in professional interactions like buying and selling or teaching etc.

Is a Woman’s Voice of her Nakedness?

Hanafi’s: Ibn Abideen Al-Darr Al-Mukhtar: “Like her face and hands, her voice is not of her nakedness.”

Maliki’s: Hashiyat al-Dasooqi: “It is said that the women’s voice is not of her nakedness since we have so many female scholars of Hadith. It can only be of her nakedness if a man is attracted by it so then it would be disliked to listen to it.” It is the well-established opinion that her voice is not nakedness as mentioned by al-Adawi.

Shafi’ee: Majmoo al-Nawawi: “It was said that Al-Qadhi Husain was asked if the woman’s voice is of her nakedness and he answered that both opinions are found in the school, but that the more correct is that it isn’t.”

Hanbali: Insaaf al-Mardawi: “It is the more correct opinion that the voice of a woman is not of her nakedness.”

Dr. Su’ad Salih the previous Deen of Islamic Law at Azhar University says the there is nothing wrong with a female scholar teaching a mixed gathering since it is well established that great women scholars of the past did so. There is nothing in the scripture that would prohibit a modest woman of knowledge and character to preach to the masses. She states that the fact widows were commanded to stay in the house for mourning is evidence that generally they may leave the house. She similarly negates the claim that a woman’s voice is of her nakedness since the Qur’an did ask us to ask the wives of the Prophet ﷺ behind a curtain thus hearing their voice. She also reminds us that there were thousands of female scholars of hadith and fiqh who taught many men. The verse does not prohibit all speech; rather it forbids a sweet soft toned voice that may be seen as attractive:

“…If you are to be pious then do not speak in a soft sweet tone which could lead a person with a diseased heart to get the wrong idea.” (Qur’an 33:32)

Dr. Husam al-Farfoor and Dr. Abdul-Hameed al-Ubaydee, both professors of comparative jurisprudence in Syria and Iraq as well as the great scholar Muhammad Al-Didow al-Shanqeeti agree with her fatwa.

Question:

I understand that hijab is required, and I’ve been wearing it for some time now but I feel like putting it on might have been a mistake.  I don’t feel like it’s made me become a better Muslim, and I feel almost like I’m deceiving people because they look at me as an example even though I’m still struggling with a lot of things. Also, if I take it off, is it really something Allah will punish me for? It seems like such a petty thing. Isn’t the most important thing having a clean heart?

Answer:

Assalaamu `alaykum dear questioner,

Thank you for asking this question which opens up a number of important issues, and for entrusting us enough to share with us some of what you’re struggling with. I ask Allah (subhanahu wa ta`ala – exalted is He) that He makes the words that I write beneficial to you and others who are reading, and that He leads you to the best decisions.

I’d like to start by addressing what I believe is the least important factor in this equation, and that is ‘what other people might think.’ It should never be the case that we alter our practice of Islam or our worship for the sake of other people, or what they might think or assume. People may be quick to judge or jump to conclusions, but whatever thoughts or opinions they have are strictly their responsibility, and not something we should be overly concerned with.

You said that you’re worried that wearing hijab may be deceiving, because people see you as better than you really are. But in truth all of us are sinners, and it is only from Allah’s mercy upon us that He is as-Siteer – the One who veils our faults and our flaws, and makes us seem better than we really are in others’ eyes. One famous scholar said, “If sins had a smell no one would come near me because of the stench!” Every single one of us has deficiencies and weaknesses, has made mistakes, has taken missteps or is presently taking them. We only do the best that we can, and any good deed that Allah grants us the opportunity to perform should be considered a blessing that we take advantage of. Instead of worrying about not being good enough, we can instead consider this as an opportunity to be thankful to Allah for concealing our negatives, and pray, “O Allah, forgive me for what they do not know about me, and make me even better than what they think.”

You will be hard-pressed to find anyone on this earth who can be considered ‘worthy’ of being a representative of Islam, because everyone has one dimension or another in their faith or practice in which they are lacking. However that doesn’t mean we should stop encouraging each other by whatever means are available to us.  There is a very beautiful hadith related to this issue:

Anas relates that, “We asked the Prophet ﷺ, ‘O Messenger of Allah ﷺ, shouldn’t we refrain from calling others to goodness if we don’t practice all good things ourselves, and shouldn’t we refrain from forbidding wrong things until we ourselves have abstained from all the bad?’ ‘No,’ he replied, ‘You should call others to goodness even if you don’t do all good, and you should forbid bad things even if you don’t abstain from all of them yourselves.'” (Al-Tabarani)

Remember that by wearing hijab you are not saying to others ‘I am Islam’, but simply that ‘I am a Muslim’, meaning – I am someone who is trying to follow this religion, who accepts it as truth, sees beauty in it and hopes to beautify myself with it.  I remember a quote attributed to Yusuf Islam: “Islam is not a state of being but it is a process of becoming,” – becoming more, become better, striving to reach that state of perfect submission and connection with Allah Most High, and May He help all of us achieve that, ameen.

You also said that you feel hijab has not really made you a better Muslim. A lot of times when a person first starts performing a good deed they feel an iman ‘rush’, a feeling of happiness at doing something good for the sake of Allah and energy to do more, improve themselves, etc. However, after some time, when that action starts to become just another part of a daily routine, it loses that power, and that increase in iman and excitement dissipates.

What a person needs, instead of focusing on those ‘rushes’, is a steady and constant diet of good deeds and spiritual nourishment. We cannot rely on one particular deed to ‘make’ us better Muslims. Instead, we have to take the reigns and make sure we are doing things regularly that increase us in iman, like recitation of the Qur’an, performing salah with consciousness and focus, dhikr, and so on. Wearing hijab can definitely be one of those things, but it is only one part of a whole that needs to be constructed. Just like exercise is important for good health, yet it has to be combined with eating right and many other things in order for the person to see the desired results in the end.

Also know that there is a direct relationship between a person’s actions and their inner state. We know that when someone is in a high state of iman it’s natural for him or her to start performing more good deeds. However, we may overlook the fact that the opposite is true as well – that just performing good deeds, even if one may not be ‘feeling it’, can affect us and change us. The limbs are inroads, and performing good deeds with them can soften a hardened heart, bring enlightenment to a closed mind, and give a person a feeling of rejuvenation and desire to come closer to Allah and do more positive things. I heard a scholar say that if one is feeling troubled, confused or in a low state of iman, “go quickly to action”; because good deeds can bring about that inner reawakening one may need. If we don’t see a change happening in us when we do a good deed, that doesn’t mean we should stop it but that perhaps we need to supplement it with others in order to gather the momentum needed to see results.

Thirdly, you are absolutely correct when you say that the most important thing is for us to have purified hearts. Allah (swt) emphasizes this in the Qur’an when He states that on the Day of Judgment nothing will be of benefit to the servant except “one who brings to Allah a clean, sound heart” (26:89). The question is, how does one achieve that? What purifies us and cleanses our hearts?

In our times we find that some people feel that we’ve reached a more ‘enlightened era’ in which spirituality can be derived solely from philosophy and ideas, and need not be bound by rituals and details of religion. However those who propound this notion forget that Allah did not create us as minds and souls alone – but coupled them with our physical bodies. We cannot deny the fact that we are body and soul, content and form, together, and each has its own needs and specifications for refinement. This is a sunnah of Allah in the way that we were created, and why prayer, fasting, and all our spiritual endeavors have very specific physical components. These forms house within them dimensions of meaning, but it is only from enacting them precisely that a profound spirituality can be achieved.

Purifying our hearts is the goal, but the means to reaching that goal is through the very real and specific physical prescriptions and commandments that Allah (swt) has given us. It is through His obedience and through following the teachings of our deen that we clean and polish our hearts. It is for this reason that I have to say that hijab is not something trivial. Anything that leads us to spiritual awareness, elevation, and purification – that helps us come closer to Allah – cannot be considered trivial or petty. Perhaps it is more likely that there are hidden depths within it that we do not perceive, or that we are not putting it in the proper context of its deeper purpose and meaning.

About punishment from Allah: a better way of looking at this issue is not considering the smallness or pettiness of the sin, but the greatness of the One whom we are sinning against. From His infinite wisdom, all-encompassing knowledge and vast mercy, in accordance to His Law – which is at its core about attaining benefit and warding off harm – He has instructed us to perform this action. In the Qur’an Allah says, ‘It may be that you dislike something and in it is goodness for you’ (2:216); ‘It may be that you dislike a thing but Allah brings about from it a great deal of good.’ (4:19) If someone chooses to step away from a prescribed action knowingly, we cannot deny that this is a sin, and that Allah holds us to account for our sins. However we always have hope in and pray for Allah’s mercy and kindness, as we know He can forgive all sins if He chooses.

In closing, I want to leave you with a beautiful quote from a Hadith Qudsi. Allah subhanahu wa ta’ala said:

“My servant draws not near to Me with anything more beloved by Me than the religious duties I have enjoined upon him.” (Bukhari)

Know, dear questioner, that if you feel far from Allah, the solution is not to stop what you are doing and find a different way, but to persevere and continue on the path you are on, even though it is hard. This will make you beloved to Allah, and one who feels the happiness of being close to Him and being shaded by His Loving Mercy and care.

May Allah enliven and enlighten our hearts and grant us closeness to Him. May He make us people who love to worship Him, and through our worship become close to Him and gain His love. May He make our hearts firm and steadfast on our deen, and grant us strength and bravery in our spiritual struggles. May He guide us to the best decisions and make easy for us the path of khayr [goodness]. Ameen ya Rabb.

WAllahu a`lam – and He alone knows best.

Wasalaamu alaykum.

By Inayah Zaheen

A few months ago we were invited to someone’s house for dinner, where I was asked a question by one of the guests:

“Why don’t you make your mother wear the hijab?”

I love wearing the headscarf—to externally be dressed in a way that enables me to maximize on worship (stop, drop, sujood—prostration—almost anywhere!), but also to be able to walk down the street and very visibly be noted to be a Muslim woman. I chose to wear it not only to follow the wisdom and instruction of my Creator, but also because I believe it represents something else: that I am not defined nor measured by social standards of beauty. I will not lie and pretend it was not difficult, but I love to reflect on the story of Ibrahim, `alayhi as salaam (peace be upon him), and how he was willing to sacrifice his own son in his love for, and faith in Allah subhanahu wa ta`ala (exalted is He). While I can by no means equate covering my hair in public to a sacrifice so great, for me this difficulty was made easier when reminding myself that although I love my hair (not that I’m now bald), my love for Allah has always been, and should always be, far greater. AlhamdulilLah (praise be to God).

I am 22 years old, and I started to wear the headscarf when I was 19, after many months and years of contemplation, consideration and prayer. It is not wholly unusual in my extended family to choose to wear a headscarf, but it is also not the norm. When faced with this question however, my answer was prompt: My mother is a million times a better Muslim than I am masha’Allah (what God wills). When I reach her level, maybe I’ll find myself in a position to give her advice.

My mother, masha’Allah, wears hijab in every single aspect of the concept and word—without physically wearing a headscarf. As well as the fact that my mother lives and breathes Islam, that she has the most beautiful sabr (patience) that I have ever seen, that after her first child died, she grew in iman (faith) in Allah’s plan and in love for Allah (swt), she is also humble, modest, loving and of course – Jannah (heaven) is beneath her feet! She works as a mother with all her passion, and as a doctor with all her dedication. Her determination, strength and beauty are wonderful, and I love her dearly. She is not the only one I know like this—there are many friends of mine who are so humble, modest, kind, wise and genuinely representative of Islam in their every action and word without physically wearing the headscarf, that I find great role models in them, and aspire to have that degree of wonderful character and piety. I am by no means undermining the headscarf and outer hijab, but at the same time I ask you all: please do not undermine the equal importance of inner hijab.

It only takes a few seconds to scroll on Instagram and see the array of hateful and judgmental comments against sisters—headscarf-wearing and non-headscarf-wearing. Sometimes it truly makes me want to cry. At which point did we decide we could demean and belittle others, based on our perceptions of their practise of Islam? Headscarf, no headscarf, half-headscarf, or even bikini—nothing legitimises being rude and disrespectful to any human being, let alone a Muslim sister. Of course, giving advice is important, but when we are so obsessed with Islam’s teaching on dress, why do we not extend this to observing Islam’s teachings on etiquettes in giving advice? On top of this, while Allah (swt) is the best judge of intentions, ask yourselves this: is my intention by writing this comment to make a point, boost my ego, or truly inspire hearts and minds with the words of Allah (swt) and the Prophet ﷺ (peace be unto him)?

Instead, let us always learn from one another. Such an approach can only seek to increase our humility. Instead of: what can I point out about this sister that is bad/worse than me, let us ask: what is this sister doing that is better than what I do? How is she practising Islam in a way I can learn to practise Islam? Perhaps she gives more charity than I do, perhaps she listens with more sincerity to others, perhaps she never backbites. Masha’Allah. When I look at my mother, there is an infinite list of things I can learn from her, and I love that about her.

Ultimately, Allah (swt) is the judge of everyone, and He is the most JUST of judges, subhan’Allah (glory to God). Let us increase in love for one another, seek out the good in one another, and always remember that Allah (swt) knows us all infinity times better than we know ourselves, AlhamdulilLah.

To those who have been faced with similar questions, perhaps your answer will be different to mine—and that is fine! But to those who have ever felt demeaned because of comments about hijab, know that no one can claim to speak on behalf of Allah (swt), and He knows best what is in the heart. To those of you who genuinely give advice, keep it up. I am sure you already do, but also take some time to listen to, learn from, and appreciate the struggles of the sister you are speaking to.

So why don’t I ask my mother to wear the hijab? Because she already does. If Allah (swt) wills it for her, the beaming example of her inner hijab may one day manifest into an outer headscarf, but for the moment, she is my mother, and Jannah is beneath her feet <3 AlhamdulilLah.

I end with one of my favourite hadiths (narrations):

“Taqwa is not in the length of your beard, or in the layers of cloth you wear. The Prophet ﷺ said, ‘Taqwa is here,’ and he pointed to his chest.” (Reported by Muslim)

And one of my favourite ayahs (verses):

“Indeed, your Lord is most knowing of who has gone astray from His way, and He is most knowing of the [rightly] guided.” (Qur’an, 68:7)

Hijab (the headscarf, and more broadly the clothes worn to cover a Muslim’s body) and the entire concept of the prescribed modesty in Muslim women’s attire are the subjects of excessive interest all around the world. Hijab is often deemed a form of oppression against women. It remains one of the focal points of the West’s unhealthy obsession with Islam. Therefore, donning the hijab in this critical world can be a daunting task.

I was brought up in a Muslim family where hijab was not very prevalent. Hijab was well-respected, but not practised. I, too, did not wear hijab. I believed that it was the Divine preference and I knew that I should choose to wear one. Yet, I kept putting it off. I needed, but could not gather, that extra bit of strength to go one step further. Two things were keeping me from making that final decision: apprehension of social ridicule and hesitation in making an ultimate commitment. Maybe these two things were intertwined, only showing the lack of deep imaan (faith) within me. I believe my situation was not unique and that many girls find themselves in the same shoes.

Almost after three decades of my life had passed, I could finally feel myself getting ready. Allah subhanahu wa ta`ala (exalted is He) had blessed me with the courage and confidence to reassert my faith in Him. Donning the hijab came naturally to me – and I must say, wearing this so-called ‘symbol of oppression’ has been a liberating experience for me. This sense of submission to Allah (swt), the Almighty, is purely therapeutic to the soul.

What made this happen? The insecurities and apprehension that one has in early years tend to wither away with age, experience and personal achievements. This maturity empowers you to make the right choice. This is true for every aspect of life and it certainly worked for me.

On top of this, I was fortunate enough to see many minority Muslims living in the West. Their commitment to Islam in a society adverse to it impressed me to the core. The way they carry themselves socially is, in itself, a beautiful da`wah (call) to Islam. The bond between fellow Muslimahs (female Muslims), especially in a society in which Muslims are a minority, is immensely strong. You could be in Rome, stared at in the streets and feeling alone and awkward – but when a stranger in hijab comes up to greet you, you feel an instant bond of sisterhood, no matter which part of the world she is from. This sense of ummah (community) inspired me.

Further, in this age of confusion and confrontation, blind stereotyping and blatant Islamophobia can be catalysts to an increased awareness of one’s identity as a Muslim. The more your belief is ostracized, the more you will soul-search, and chances are that you will come out a stronger believer. No wonder that more and more Muslim women, all over the world, are choosing to cover themselves to affirm their religious identity.

The after-effects of this huge change in life are many fold. One fine morning you put on hijab for the very first time. You almost feel a spiritual serenity. This is the calm after the storm of so many years of tug-of-war with your own self. You are happy to start your journey afresh on the right path, but in no time you will realize that this journey is not meant to be easy. Facing the people you know, with hijab on for the very first time, can be quite disconcerting. You have to be strong to take the stares and the remarks which will come in many shapes and forms. Some will be encouraging, some patronizing, others belittling and almost condemning – and these are only from the people who know you. Then there are people in the streets, at bus stops, train stations and the shops, who do not know you but make a point of staring at you and judging you on the basis of what you are wearing. Rest assured, this is the baggage you will have to carry and endure for the rest of your new journey.

Some people will look down upon you because, in their view, you have chosen to be ‘enslaved’ by a religious scripture. It is no use arguing with them that, in our minds, there is not even a comparison between being the slave of our Creator and being a ‘fashion slave’ or an ‘individualist’ humbug. There are others who will feel pity for you because when they look at your face surrounded by hijab, they see the sure sign of an oppressed soul. In their minds, the only scenario they can come up with is that your parents, your husband or your in-laws have ‘made’ you wear this piece of cloth against your will. They think this as if a woman with a hijab – or a niqab (face veil) for that matter – is some sort of subhuman who cannot think and act for herself! This is simply dehumanizing beyond measure. What we have to face with regards to hijab (or niqab) is nothing but stereotyping stemming from sheer ignorance and prejudice.

I have met people who like to remain politically correct and therefore abstain from criticizing hijab, but many of them cannot hide their condescending tones when they remark “you must be feeling very hot in that,” or “that (hijab) must be very uncomfortable in this climate.” They do not seem bothered about any other kind of attire or accessories that might be uncomfortable because of their shapes, materials, tightness or designs, like pointed stiletto heels or body-hugging blouses or jeans. All their concerns are concentrated on Islamic clothing! For these ‘well-meaning’ gentlemen and ladies, my answer is straightforward. Yes, we do feel hot in hot weather with these extra pieces of cloth over our bodies – but we could do without your pity, because we have chosen this for ourselves for the sake of Allah (swt). Physical comfort is not the priority here, mental comfort is. Hijab makes us feel pure, protected and dignified. By sacrificing many earthly attractions in order to please Allah (swt), we feel a certain sort of contentment that adds to our confidence and empowers us to face the hostile world boldly. Hijab is not a tool for dominance of men over women, it is an embodiment of modesty borne out of religious conviction.

In her article The Balancing Act of Being Female, Lisa Wade discusses the daily-battle women face in their struggles to conform to the expectations of an over-sexualized society. From dress to demeanor, all is sized up and judged for social appropriacy; when being flirty is appealing, and what crosses the line into ‘asking for it.’ At the workplace, she ought to be ‘proper’ but not in the least ‘prudish,’ and a slight misdemeanor may just spill over into inappropriately ‘cheeky’ and wholly undesirable.

Unfortunately, many women subject themselves to these pressures as they dress to convey the attitude the occasion demands. Often, this pressure goes unnoticed and is mistaken for the woman’s freedom and natural right to look good and feel desired. Sadly, this makes women spend more than they’re able, attempting to get the right look and hoping to win the nod of approval from a society that objectifies their femininity.

That said, the pressure it builds on women who are unable to conform to these expectations is brutally oppressive. One of my students stopped me on my way to class, holding back her tears, and desperate for help. She expressed that wished to end her life because ‘everyone hates me and makes fun of me because I am ugly and I am not feminine enough.’ The girl was intelligent and hardworking, but suffered terrible pressure from peers because she did not dress, wax, or style her hair like other girls. I was revolted by our inability to accept human beings as they are without trying to smooth the rough edges, making us all clones of the ideal stereotype.

This ideal stereotype is reinforced relentlessly through advertisements and the entertainment industry, exercising enormous influence on our minds. Grotesque billboards stare down at the city telling us how ‘Slim is the in thing,’ while T.V. commercials tell us that not having the latest cellphone or the perfect skin makes one worthless. It tells us that people who stutter stand no chance at all for their appalling, socially incorrect inability.

The images, stereotypes, and values created by the entertainment, cosmetic, and advertising industries are insensitive. They add pressure on women to look, dress, and act a certain way, or otherwise be condemned to social marginalization. Additionally, the commercial ethic values physicality more than anything else, and the pressure this creates smothers the natural diversity of human beings.

God made us in varying shapes, sizes, colors, and personalities because that is how the world was meant to be. This diversity is instead painted in a plastic hue in one unvarying, flat stroke of sameness. Women mutilate their own bodies to feel more accepted: Botox, nose-jobs, liposuction, and plastic surgeries have been steadily on the rise.

That said, the Muslim veil takes on a certain significance. For me, it has always meant a refusal to subject myself to judgment by a commercialized, over-sexualized society. It is immensely liberating from the pressure of conforming to societies superficial standards. In other words, it is a refusal to subject myself to judgment based on how I look or what I wear, and a means to turn away the lustful stare of an onlooker. The veil raises me onto a more spiritual and intellectual plane, and this defines my social interaction while deflecting attention away from physicality. It is, truly- liberation.

By Gabrielle Deonath

The Hijab Diaries: Part I | Part II

Because I started wearing my hijab in the beginning of this past summer, a thought that was always in the back of my mind was how people in school would react to the change I’d made. How would acquaintances and friends treat me? Would the people I had previously had problems with mock me?

All summer while I was wearing my hijab, I felt comfortable and confident. I would have conversations with co-workers or classmates about Islam or religion in general. I felt so happy and free to be myself. As much as I tried to analyze what people would think, for the most part, I thought I would be confident and have a different perspective, socially, this year.

After two months of being away, the first day of school came and went. I remember seeing some friends I hadn’t seen all summer who were very supportive of my hijab. I remember my health teacher telling me how pretty I was (She’s a female. Don’t freak out!). No one stared, no one asked any questions, no one seemed to care about my change. I was happy, but some part of me didn’t feel completely comfortable either.

Before, I was always a loner. I just enjoyed being with my own thoughts, rather than getting caught up in high school drama that I’d had enough of and wanted to take no part in. This time, it somehow felt different. Over the summer, I had become friends with people who were in college. They seemed more in my headspace. They were thinking about their future and they were more mature in socialization skills; we just had much more in common than I’d ever had with anyone in my own grade. I went from feeling very connected and confident to feeling very detached, alone, and insecure.

I also had what I would describe as paranoia. If someone was laughing with a friend and they were looking at me, I would assume they were mocking my hijab and/or Islam. I somehow felt people were treating me differently, even though in actuality, everyone was treating me pretty much the same. I cried the first Friday I spent in school. I was overwhelmed by my feelings and I didn’t have anyone to turn to. Being a practicing Muslim was new to my life, so it was hard for me to believe that I didn’t need anyone else, except Allah subhanahu wa ta`ala (exalted is He).

After I calmed down and a few adults and an old friend soothed my feelings, life began to change. I gained that confidence back, little by little. I realized that yes, I look different than I did before, but that’s all that changed. I always had the morals of Islam in my heart; I just never outwardly showed it. I soon began to get into the grind of school, and the workload began to take over that empty time I had.

I started a club about religious awareness and tolerance, which kept me busy and gave me something to be passionate about that involved Islam. My idea for the club came to me this past school year when I was still deciding about whether to wear the hijab. I wanted a way to connect to others on this journey so I thought starting an MSA would be a good idea, but unfortunately, there aren’t many Muslim students in my school. Plus, those that are there are interested in other things besides Islam. I, then, thought about a club about religious tolerance and acceptance. I believed this would be a great way to spread Islam’s message and squash the misconceptions that many Americans have about it. We’ve had some really interesting conversations in the club. People want to learn about Islam and understand our religion. We’re also able to see many of the similarities between the major religions. The turnout wavers meeting to meeting, which is expected with any new club, but for the most part, it has been an uplifting, encouraging experience.

Going back to school has been a normal experience. Much of the anxiety I’ve had stemmed from my own insecurities and paranoia. It’s like going into school with a broken limb: in the beginning, it’s a big deal and everyone wants to help, but eventually, you’re left on your own and people don’t really care. If you are worried about what people are going to think, whether it’s your co-workers, or your classmates, don’t let it hold you back. You never know when your last day will be. People are generally very open-minded and encouraging. This decision is for you and Allah (swt) alone. Remember that Allah is always watching over you and He never gives you more than you can handle.

Gabrielle Deonath is sixteen years old and is a new hijabi. She is of Indian and Guyanese decent. She is a student in high school. She strives to learn about new things about Islam every day, and implement what she learns in her life as best as she can. She hopes her story can help other sisters who are in the spot she once was.

By Yeasmines

Multiple hands rose in the air when the teacher asked the class to share our hijab story. I saw the eager and enthusiastic looks on each sister’s face as they held their hands up high. Subhan’Allah (glory be to God), I was amazed how each person had a unique story to share.

In particular, I enjoyed the story of a sister who educated her daughter about the hijab. She emphasized the meaning, the beauty, and the significance of the hijab in Islam. Moreover, she gave her daughter the choice to decide whether she wants to wear the hijab because it is an act of worship that must come from within oneself. Two days after 9/11, her 10 year old daughter became a hijabi because she wanted people to know that she is a Muslim.

Every sister who shared her story made the choice to wear the hijab. Everyone except me.

I sat in my seat, feeling insecure. My hijab story was nothing like their stories. As a matter of fact, it was the opposite. I initially hated and despised the hijab. Am I a bad Muslimah for not embracing the hijab right away? My hand started to shake as I raised it. A part of me was praying that the teacher wouldn’t notice my slim and petite hand in the air. But he looked directly at me and smiled. He called on me to speak.

I mentally scolded myself for being so zealous. I was paranoid and scared of being judged by so many eyes, especially my teacher’s. My voice trembled as I began to relate my story to the class.

I was 10 years old when I came here. When we got off the plane, my mom took me to the bathroom and wrapped a hijab around my head.  It was black with yellow polka dots. I had never worn it before. “Why am I wearing this?” I asked. “This is the US and you must wear the hijab from now on,” she said as she tightened the hijab with a safety pin. I decided not to ask any more questions.

I had to wear the hijab everywhere. I entered my 5th grade classroom and I noticed the odd expression on everyone’s face. “Why do you wear that on your head?” a boy asked. I didn’t have an answer. During recess, the class played kickball. It was very hot and muggy outside. “Can’t you take that thing off? You’re all sweaty and stinky!” my classmate Kathy said with an utter disgust in her voice. I could hear her telling all the other girls what a “sweaty monster” I was. From then on, the girls would stay away from me.

I went home. I was unusually quiet that day. “Ammu, why do I have to wear the hijab again?” I finally asked. My mom was silent for a moment. “You wear the hijab because Allah commanded it and it makes Him happy.” I didn’t understand how a piece of cloth can possibly make God happy. I mean, I was sweating like a pig after all.

“Can I take it off, ammu? I don’t want to wear the hijab anymore.” The tone of the conversation had drastically changed. “OF COURSE NOT! Do you want to go to Hell fire!? If you don’t follow Allah, you will go to hell!” my mom scolded. Of course I didn’t want to go to hellfire. But what does that even mean? Again, I decided not to ask any more questions.

So I started living a double life. At home, I presented myself as an obedient daughter. In school, however, I would take the hijab off. There were some days that I kept it on out of guilt. But mostly, I never liked wearing the hijab. I never understood what it meant. And I blamed all my problems on the hijab.

BOOOOOOOOM! An explosion? A leakage? A fire drill? What was that noise? I was in my Social Studies class when it happened. I could see the terror on my teacher’s face as he came back into the classroom. We could hear the urgency in his voice as he told us to pack our stuff. We formed a line and followed our teacher to the gym. The entire school was there. We didn’t know what was going on. “Two planes hit the twin towers. Even Washington has been attacked,” said a pale looking boy. “OH MY GOD! The Pentagon was hit! It is 10 minutes away from our school! My father works there!” squealed a red-haired girl.

The aftermath of September 11^th was hard on the entire nation, including me.

Going to school felt frightening after September 11th. Wearing a hijab to school felt more out of the ordinary. I got nasty looks. I saw people pointing their fingers at me and whispering into each other’s ears. I was going to my next class when this boy purposely bumped into me. All my books fell to the ground. “You Muslim! It’s your fault. You’re Osama’s daughter!” he spat at me.

It didn’t get any better when the Iraq War began. “Saddam Hussein’s daughter! Go back to your country!” they all yelled. I knew it. It’s my hijab. That’s what set me apart from the rest. That’s what showed my Muslim-ness. I didn’t want to hear these painful things anymore. So I permanently stopped wearing the hijab to school without my parents knowing.

Word somehow got to my mom that I wasn’t wearing the hijab. My mom was furious. She had a steel rod in her hand and asked me if that was true. I denied instantly because I knew she would beat me with that steel rod if I admitted my double life to her.

Things at home got stricter. My mom asked the other girls in my school to make sure I was wearing my hijab. I had no choice. I had to wear the hijab until I graduated from high school. And every day I detested the image I saw in front of me in the mirror of an ugly, miserable, and upset girl.

I went to college and my double life followed me there. I sometimes took off the hijab to fit in. But I felt more and more conflicted about it. What is my identity? Who am I? Am I the girl with the hijab? Or am I the girl without the hijab? Or both? Finding the answer wasn’t so simple.

Second year had ended and summer began. I started to have these intense dreams. One night, I dreamt that I was ascending to the heavens and I was flying in the midst of many stars. I felt this incredible energy shaking my entire body. An energy that­ was so powerful, so magnified, and so supreme, that there are no words to describe it. I woke up sweaty and shaken.

It was late into the night and the moonlight penetrated my window. I went to the bathroom and I made wudu (ablutions). That night, for the very first time, I sincerely prayed 2 rakahs (rounds of prayer) to Allah and made a du`a’ (supplication). A du`a’ that I didn’t think would change my life forever. “If you truly exist as you claim, show me the way. If you truly are Compassionate and Merciful, then guide me. I know I have sinned and I will probably end up in hellfire. All my life, I have been told that I am a huge failure who deserves nothing but hellfire. But my soul keeps telling me that you do love me and I deserve something much greater than hell. Please guide me towards the truth. And guide my heart towards the very best decision. And help me get to know You better. Reveal Yourself to me because I don’t know who You really are. Please!” I pleaded. Tears flooded the prayer mat. I felt this energy caressing me gently. I had tasted the hope of Allah that night. I finally felt liberated.

The next day I opened the Qur’an. And Subhan’Allah, my soul got a wakeup call. My body shuddered as I randomly landed on a page. It read: “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 will be known and not be abused. And ever is Allah Forgiving and Merciful.” (Qur’an, 33:59)

 Allah is ever Forgiving, and ever Merciful. I read that over and over again and my heart was finally convinced. From that day onward, I wore the hijab. Not for my parents. Not for society. But for Allah. And because I loved Him. I felt beautiful and dignified. I stopped living a double life and I eventually discovered my true identity as a slave of Allah.

I finished sharing my story to the class. I was afraid my classmates would judge me. There was silence for a few seconds and my teacher finally asked, “Was it a difficult decision to wear the hijab and accept it as a part of your life?” “Yes. It was one of the hardest decisions I have ever made,” I said, still shaking. My teacher smiled at me and said, “I truly respect your honesty. Wearing the hijab can be a tough choice and I thank you for sharing your story.”

SubhanAllahi wa biHamdihi, Subhan-Allahi ‘l-`adheem (Glory be to God, and Praise, Glory be to God, the Supreme)! I praised my Lord once again. My body felt the warmth of His love and protection as I resumed taking notes.

The Most Recognizable Identifier of a Muslim Woman

What is the first thing you think of when you see a woman wearing a headscarf?  Undoubtedly, the mental association between a woman wearing the headscarf and Islam is very strong.  More than any other article of clothing, hijab has become the most recognizable identifier of Muslim women.

This point hit home for a family member of mine when we sat together in a waiting room in one of Los Angeles’ largest hospitals. He witnessed several people pass by enthusiastically offering their salaam (greeting, literally peace) and asking how we were doing.  Afterwards, my family member turned to me and said, “Do you know these people?”  This was the first time he witnessed how powerful the hijab was as an identity marker in public.  How did they know I was Muslim? Undoubtedly, the headscarf was a clear giveaway.

With this strong association comes a myriad of pre-conceived notions, a sense of mystery (does she have hair?), stereotypes, and just plain fear. For many Non-Muslims, the headscarf represents a religion that is foreign and one they do not understand. The natural outcome, therefore, for those who fear the religion, is to fear its most apparent manifestation.

This intensified attention placed on the headscarf and on the women who wear it is much to the chagrin of some Muslim women. The emphasis placed on the head scarf leaves them feeling stuck in an un-engaging discourse at the expense of other pressing issues affecting the well-being of some Muslim women and girls around the world. This emphasis in and of itself tends to turn Muslim women away from wanting to learn about this practice, and as a result creates ill-feeling. Unfortunately, a vicious cycle is created where increased talk around the hijab is aroused (to defend its basis in Islam), and again some women feel repelled by the concept even further.

Associated with Oppression and Misogyny

There has been a surge of thought within the Muslim community that misogynistic views distort Islamic rulings. Granted that male chauvinism is a massive problem within the Muslim community that leads to such things as physical and mental abuse, double standards, and government-sanctioned transgression against women and girls, it is a worldwide issue affecting all cultures and religions.

Some say the disrespect of women has influenced the Qur’anic scholars of old to interpret ayat (verses of the Qur’an) to serve their own negative agendas: to oppress women. Those who feel that our fiqh (creed) is tainted with misogynistic opinions therefore argue that hijab is a result of such ill will towards women.

This type of reasoning has been viewed as liberating and refreshing. However, in reality, this is damaging and self-serving. Instead of searching for the wisdom behind some of Allah’s commandments concerning women, some use this argument as a license to refute basic Islamic principles relating to women’s dress and gender relations.

Out of Place in Western Society

Trying to adhere to an Islamic dress code in the West is challenging to say the least. Going against the modern current of wearing revealing clothing such as shorts that barely cover one’s underwear is like a fish swimming upstream. Amidst a sea of scantily clad bodies on the beach a Muslim woman feels totally out of place, yet proud.  She is proud that she is not self-conscious and superficial enough to be pressured into wearing a one or two piece bathing suit just to fit in. Instead, she values herself and her religion and does not feel the need to debase herself by submitting to a dress code founded on true oppression—the sexualization of women and girls.

Not surprisingly, the American Psychological Association couldn’t agree with this concept more. In 2007, the APA Task Force on the Sexualization of Girls reported several findings that point out the dangers of current fashion and media trends, and their effects on the healthy development of girls ((The Task Force on the Sexualization of Girls, www.apa.org/pi/women/programs/girls/report.aspx )) .  In the report, the APA defined sexualization as any one of the following phenomena:

• a person’s value comes only from his or her sexual appeal or behavior, to the exclusion of other characteristics;
• a person is held to a standard that equates physical attractiveness (narrowly defined) with being sexy;
• a person is sexually objectified — that is, made into a thing for others’ sexual use, rather than seen as a person with the capacity for independent action and decision making; and/or
• sexuality is inappropriately imposed upon a person.

These concepts are more easily understood in light of a study conducted by the APA. Two sets of girls were put into dressing rooms. One set was wearing bathing suits and the other was wearing sweaters.  Each set of girls then sat down in front of a mirror in the dressing room and was given a math test.  Results showed that girls wearing the sweaters achieved far higher scores than their counterparts.  Why? Girls with bathing suits were preoccupied with the way they looked, thereby affecting their ability to concentrate on the math test. Imagine then, how girls are affected on a daily basis amidst billboard ads, cartoons, movies, music videos, print ads, etc., that portray women and girls in a sexual manner.

Lack of Understanding of and Appreciation for the Scholarly Method

Lawyers and lawmakers alike would scoff at the idea that any layman can interpret U.S. law and understand its proper application. Yet, Muslims and non-Muslims share in the misguided idea that fiqh (jurisprudence) is a loose methodology of personal interpretations and whims. Just as a lawyer undergoes several years of education to reach his current professional status, so does the Muslim jurist who studies Shar’ia (Islamic law). How much alms tax should one pay? What are the conditions of a marriage contract?  These are not issues that one answer without proper education in Islamic Law.

One would ponder then, do we respect our U.S. legislation to the exclusion of our Islamic law, the very law of the Holy Qur’an upon which Thomas Jefferson based the writing of the Declaration of Independence and the United States Constitution? ((The Jefferson Qur’an, www.oxfordislamicstudies.com/Public/focus/essay0412_jefferson_quran.html ))

Visual Disparity Between Outer Appearance and Inner Character

Finally, a major cause of “hijabophobia” is the disparity between how some Muslims behave and their outer appearance. People associate wearing hijab with piety. Undoubtedly, to follow one of Allah’s commandments is a righteous deed in and of itself; and to wear the hijab in the West is a struggle.  Yet, we must remember, it is possible to follow one commandment and err in another, regardless of whether this error is apparent to others or not.  We are all human, susceptible to weakness of character and falling into sin. But, when women wearing the headscarf openly back-bite, are rude, or use foul language, a negative message is being sent. Some see this disparity and use this as an argument against wearing the hijab. Others who loosely associate themselves with Islam feel repelled from the religion even further. Unfortunately for women who wear hijab, their outwardly deeds become an instant invitation for judgment. No one knows if a Muslim really prays, fasts, or even pays zakat (charity). We shouldn’t muddle ourselves in the finger-pointing game, ready and waiting to throw blame on our fellow Muslims. Instead, we should all be engaged in a continual spiritual journey on the path to Allah subhanahu wa ta`ala—exalted is He.

To conclude, we shouldn’t fear one of the outer manifestations of our faith, the hijab.  What we should fear is pushing each other away from the deen (religion), thereby creating animosity amongst each other. Our Muslim circles should encourage what is right, discourage what is wrong, and provide an “open door” atmosphere, fostering love and respect amongst our fellow brothers and sisters. May Allah grant us open minds and open hearts. Ameen.

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 ﷺ (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 ﷺ wives or only at the time of the Prophet ﷺ.  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 ﷺ 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 ﷺ), 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 worn ((Ruh Al Ma’ani by Shihaab Adeen Abi Athanaa’, vol. 18, pp. 309, 313)) ) 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 hands ((Al Mufassal fi Ahkam Al Mar’a wa Bayt Al Muslim by Abd Al Kareem Zaydaan, vol. 3, pp. 317-320)) .  Interestingly enough, the scholarly debate has always been between whether the face and hands are to be shown, or if they too, should be covered ((See Shuroot Al Hijab Al Islamiyya by Dr. Fouad Al Baraazi)) .  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 Fatwas ((Contemporary Fatwas by Sheik Yusuf Al Qaradawi, vol. 1, pp. 453-455)) . 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 ﷺ, 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 ﷺ 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 ﷺ 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 scholars ((Contemporary Fatwas by Sheik Yusuf Al Qaradawi, vol. 1, pp. 453-455)) . 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 cultures ((See What People Wore When: A Complete Illustrated History of Costume, St. Martin’s Griffin, New York, 2008)) and religions ((See www.Catholicplanet.com/veil/index.htm)) .  However, by letting the ends of their khimar hang down behind their back; their ears, neck, and chest were exposed ((Ruh Al Ma’ani by Shihaab Adeen Abi Athanaa’, vol. 18, pp. 309, 313)) ((See “The Bible on Women and Their Hair” http://www.therefiner’sfire.org/women’s_hair.htm)) .  This style can be seen in the image below ((History of Costume, by Braun and Schneider)) .

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 area ((Al Mufassal fi Ahkam Al Mar’a wa Bayt Al Muslim by Abd Al Kareem Zaydaan, vol. 3, pp. 317-320)) .

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:

1. Lower their gaze
2. Guard their private parts
3. Not display their beauty and ornaments except what (ordinarily) appears thereof
4. Take their khimar (head cover) and cover their chest (and other previously exposed areas)
5. 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.

“I personally refuse to hold someone’s idealistic image against them as long as they have achieved it via healthy means. If a woman is naturally slender with attractive proportions I will not loath her as long as she is gracious with her beauty and at rest with it. As I read in the book Captivating, beauty needs to be at rest and inviting. When a woman is forcing herself to obtain beauty she creates much anxiety associated with her image; I find her anxiety contagious. Others around her may begin to feel uncomfortable, threatened or competitive. I believe that women need to invite others to be comfortable with themselves rather than bring tension to others.” — Lauren Arno

I came across this quote in a discussion about body image in the blogosphere. What I think really got me thinking was what she said about being gracious with beauty. That phrase embodied one of the meanings that is meant to be reflected in wearing the hijab.

I had to immediately ask myself: How, if at all, is the Muslim female blogging community different? Is the focus on looking cute and posting photos of ourselves? Is it on sharing recipes or grooming tips?

None of these things are inherently wrong per se, but like everything there’s a proper manner for going about it. What started as a tide of bloggers trying to get images of hijab-wearing women looking trendy and fashionable into the mainstream has turned into a full-time job for some.

At first it was about showing that we’re still individuals: Muslim women don’t wear all black and don’t all cover their faces, we have distinct styles and trends, and are actually just as attractive as our non-hijab wearing counterparts. The last part about being equally attractive shows that we’ve now started weighing our value on the wrong terms. The definition of beauty has shifted to the external one being used by the consumerist culture we’re immersed in.

The cooking and grooming is less so much an issue as it is a distraction. How big is the mind of a woman who’s only preoccupied with making good food and keeping herself in good condition? With Google giving us access to anything we need to know in a matter of seconds, recipes and grooming tips included, how can the Muslim female bloggers of the world give something unique to their readers and followers?

That’s the question. It’s not about criticism; it’s about the best use of skills and talents for something with a bigger purpose and meaning. Why does it matter what everyone is writing about?

Because it’s an indication of what the productive minds are occupied with. Bloggers are writers, producers, artists and creatives, they represent the cultural and literary products of our community. So when you look at the entire Muslim blogosphere and their collective body of work, how does it look? Unfortunately, not as good as it could. Instead of working on fixing the problems facing our community from the inside or externally, we’re preoccupied with fashion tips, hijab wrapping styles and shoes.

We’ve imitated the fashion bloggers in every way, down to the stomach crunched poses with pouty lips, hunched shoulders, and protruding elbows. Just look at Facebook: we’re slowly turning into superficial, self-obsessed, narcissistic, mindless, individuals that base our value on the number of likes, comments, re-tweets, shares and re-blogs we get.

Some of the finest minds of our generation are wasting their time on things that hardly bring any benefit and could be causing harm.

Look at it like this: if you started feeling dizzy an hour from now, and felt shortness of breath and fell down on the ground, gasping for air, and realized these might be your last moments, tell me: Would you feel proud of what you left behind? What’s your legacy? Are people going to re-tweet and re-blog your beautiful outfit photos after you’re gone? Will they remember how pretty you were?

Think about it. Our time is so limited—it’s something I struggle with everyday. Using my time wisely is a constant struggle, and I ask Allah subhanahu wa ta`ala (exalted is He) to bless my efforts and help me to be sincere and productive in doing something that benefits the world when I’m gone.

Allah (swt) clearly puts this to us in Surat Al-Mulk’s verse 2: “[He] who created death and life to test you [as to] which of you is best in deed – and He is the Exalted in Might, the Forgiving –” (Qur’an 67:2)

Not only is He reminding us to compete, in the time we have, to do good, but He ends the verse with reminding us of His forgiveness. It’s as though He is reassuring us, because our next thought would be for us to worry about how we spent our time in the past, and He’s letting us know it’s okay.

There’s still time. Allah Kareem (God is Generous).

Any thoughts?