Hijab

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Hijab
Burqa Chador
Niqab Abaya
Jilbab Khimar

Hijab or ħijāb (حجاب) is the Arabic term for "cover" (noun), based on the root حجب meaning "to veil, to cover (verb), to screen, to shelter"

In some Arabic-speaking countries and Western countries, the word hijab primarily refers to women's head and body covering, but in Islamic scholarship, hijab is given the wider meaning of modesty, privacy, and morality.^[1] The word used in the Qur'an for a headscarf or veil is khimār (خمار).

Contents 1 Texts generally accepted as commanding hijab 1.1 Qur'an 1.2 Hadith 2 Opinions 2.1 Muslim scholars 2.2 Non-Muslim scholars 3 Sartorial hijab 3.1 Women's dress 3.2 Men's dress 4 Debate and controversy 4.1 Critics 4.2 Supporters 5 See also 6 References 7 External links 7.1 Contemporary Muslim opinion 7.1.1 Hijab in general 7.1.2 Niqab 7.2 News articles 7.3 Patterns

[edit] Texts generally accepted as commanding hijab

[edit] Qur'an

Islam's holy book, the Qur'an, orders Muslims to dress in a "modest" fashion. Following verses are generally interpreted as applying to all Muslim men and women.

Surah an-Nur ayah 31 says:

“	'Wa qul li al-mu'minat yaghdudna min absarihinna wa yahfathna furujahunna wa laa yubdina zenatahunna illa maa thahara min haa wal-yadribna bi khumurihinna ala juyubihinna; wa laa yubdina zenatahunna illa li bu'ulatihinna aw aba'ihinna aw aba'i bu'ulatihinna aw abna'ihinna aw abna'i bu'ulatihinna aw ikhwanihinna aw bani ikhwanihinna aw bani akhawatihinna aw nisa'ihinna aw maa malakat aymanuhunna aw at-tabi'ina ghayri ulu'l-irbat min ar-rijal aw at-tifl allathina lam yathharu ala awrat an-nisa wa laa yadribna bi arjulihinna li yu'lama maa yukhfina min zenatahinna. Wa tubu ilaAllahi jami'an, ayyuha al-mu'minun la'allakum tuflihun' And say to the faithful women to lower their gazes, and to guard their private parts, and not to display their beauty except what is apparent of it, and to extend their headcoverings (khimars) to cover their bosoms (jaybs), and not to display their beauty except to their husbands, or their fathers, or their husband's fathers, or their sons, or their husband's sons, or their brothers, or their brothers' sons, or their sisters' sons, or their womenfolk, or what their right hands rule (slaves), or the followers from the men who do not feel sexual desire, or the small children to whom the nakedness of women is not apparent, and not to strike their feet (on the ground) so as to make known what they hide of their adornments. And turn in repentance to Allah together, O you the faithful, in order that you are successful	„

The following verses are taken to apply to the wives of Muhammad. Most commentators believe that all women should imitate their example.

“	O wives of the Prophet! you are not like any other of the women; If you will be on your guard, then be not soft in (your) speech, lest he in whose heart is a disease yearn; and speak a good word. And stay in your houses and do not display your finery like the displaying of the ignorance of yore; and keep up prayer, and pay the poor-rate, and obey Allah and His Messenger. Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying. And keep to mind what is recited in your houses of the communications of Allah and the wisdom; surely Allah is Knower of subtleties, Aware.	„
— Qur'an ,  33:32-34

In the following verse, Muslim women are asked to draw their jalābib (when they go out), as a measure to distinguish themselves from others, so that they are not harassed.

“	Those who harass believing men and believing women unjustifiably shall bear the guilt of slander and a grievous sin. O Prophet! Enjoin your wives, your daughters, and the wives of true believers to draw their cloaks over them [when they go out]. That is more proper, so that they may be distinguished and not be harassed. God is ever forgiving and merciful. If the hypocrites and those who have the ailment [of jealousy] in their hearts and the scandal mongers of Madinah do not desist, We will rouse you against them, and their days in that city will be numbered. Cursed be they; wherever found, they would be seized and put to death.	„
— Qur'an ,  33:58-61

[edit] Hadith

The hadith (Arabic plural ahādīth) are oral traditions concerning the practices of the early Muslim community. They were transmitted orally for more than a century before the first collections were written down. The hadith collections, accepted as canonical by Sunni Muslims, took their final form some three centuries after Muhammad's death.

In Arabic, the word translated "cloak" in the following passage is jilbab. Contemporary Salafis insist that the jilbab worn today is the same garment mentioned in the Qur'an and the hadith; other translators have chosen to use less specific terms:

• Aisha reported that the wives of Allah's Messenger Prophet Muhammed used to go out in the cover of night when they went to open fields (in the outskirts of Medina) for easing themselves. Umar bin Khattab used to say: Allah's Messenger, ask your ladies to observe veil, * Narrated Anas ibn Malik: I know (about) the Hijab (the order of veiling of women) more than anybody else. Ubay ibn Ka'b used to ask me about it. Allah's Apostle became the bridegroom of Zaynab bint Jahsh whom he married at Medina. After the sun had risen high in the sky, the Prophet invited the people to a meal. Allah's Apostle remained sitting and some people remained sitting with him after the other guests had left. Then Allah's Apostle got up and went away, and I too, followed him till he reached the door of 'Aisha's room. Then he thought that the people must have left the place by then, so he returned and I also returned with him. Behold, the people were still sitting at their places. So he went back again for the second time, and I went along with him too. When we reached the door of 'Aisha's room, he returned and I also returned with him to see that the people had left. Thereupon the Prophet hung a curtain between me and him and the Verse regarding the order for (veiling of women) Hijab was revealed. Sahih Bukhari 7:65:375, Sahih Muslim 8:3334
• Narrated Aisha, Ummul Mu'minin: The Prophet (peace be upon him) said: Allah does not accept the prayer of a woman who has reached puberty unless she wears a veil.^[2] Sunnan Abu Dawud 2:641
• Narrated Aisha, Ummul Mu'minin: Asma bint Abu Bakr, entered upon the Apostle of Allah (peace be upon him) wearing thin clothes. The Apostle of Allah turned his attention from her. He said: O Asma', when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to her face and hands.^[3] Sunnan Abu Dawud 32:4092
• Narrated Umm Salama Hind bint Abi Umayya, Ummul Mu'minin: When the verse "That they should cast their outer garments over their persons" was revealed, the women of Ansar came out as if they had crows over their heads by wearing outer garments.^[4] Sunnan Abu Dawud 32:4090
• Narrated Safiya bint Shaiba: 'Aisha used to say: "When (the Verse): "They should draw their veils over their necks and bosoms," was revealed, (the ladies) cut their waist sheets at the edges and covered their faces with the cut pieces."^[5] Sahih Bukhari 6:60:282, Sunnan Abu Dawud 32:4091

[edit] Opinions

[edit] Muslim scholars

Traditionally, Muslims have recognized many different forms of clothing as satisfying the demands of hijab. Debate focussed on how much of the male or female body should be covered. Different scholars adopted different interpretations of the original texts. The strand of thought in Sunni Islam known as Salafism recommends that women wear a jilbab, a high-necked loose robe that covers the arms and legs, and a khumūr, a scarf or cowl that covers all but the face. These garments are very different in cut than most of the traditional forms of hijab, and they are worn worldwide by Muslimas who have adopted Salafism. Salafis believe that the jilbab and the khimar are the very garments demanded by the Qur'an. Non-Salafis do not accept this; they believe that the words used in the Qur'an are best understood as words with a general meaning, such as veils, head-coverings, cloaks, or shawls, and that Muslims have some freedom in choosing which form of head-covering or cloak to wear.

Javed Ahmed Ghamidi, an Islamic scholar well-known for historical contextualization of Muhammad's revelation^[1](p.93), argues that Qur'an mentions khumūr only as a 7th century Arabian dress, but there is no command to wear it in specific. In his interpretation of verse 33:59, he argues that "they may be known, and thus they will not be given trouble" and the context of the verse shows that the directive to wear jalābib was for a specific situation. He also believes that the special restrictions for wives of Muhammad are not applicable to all women at all times. He considers "head-covering" for women a cherished part of Muslim social custom and tradition but not compulsory.^[6][7]

[edit] Non-Muslim scholars

Encyclopedia of Islam and the Muslim World by Macmillan Reference states about hijab:^[8]

The term hijab or veil is not used in the Qur'an to refer to an article of clothing for women or men, rather it refers to a spatial curtain that divides or provides privacy. The Qur'an instructs the male believers (Muslims) to talk to wives of Muhammad behind a hijab. This hijab was the responsibility of the men and not the wives of Muhammad. However, in later Muslim societies this instruction specific to the wives of Muhammad was generalized, leading to the segregation of the Muslim men and women. The modesty in Qur'an concerns both men's and women's gaze, gait, garments, and genitalia. The clothing for women involves khumūr over the necklines and jilbab (cloaks) in public so that they may be identified and not harmed. Guidelines for covering of the entire body except for the hands, the feet, and the face, are found in texts of fiqh and hadith that are developed later.

John Esposito, professor of Islamic Studies at Georgetown University, writes that the customs of veiling and seclusion of women in early Islam were assimilated from the conquered Persian and Byzantine societies and then later on they were viewed as appropriate expressions of Quranic norms and values. The Qur'an does not stipulate veiling or seclusion; on the contrary, it tends to emphasize the participation of religious responsibility of both men and women in society.^[9]

Bloom and Blair also write that the Qur'an doesn't require women to wear veils; rather, it was a social habit picked up with the expansion of Islam. In fact, since it was impractical for working women to wear veils, "A veiled woman silently announced that her husband was rich enough to keep her idle."^[10]

[edit] Sartorial hijab

Main article: Sartorial hijab

Muslim communities across the world and throughout history have interpreted hijab in many ways. Contemporary Muslims differ widely in their interpretation and practice of hijab.

[edit] Women's dress

Detailed scholarly attention has been focused on prescribing female dress. Most scholars agree that the basic requirements are that when in the presence of someone of the opposite sex (other than a close family member - mahram), a woman should cover her body, and walk and dress in a way which does not draw sexual attention to her. Some scholars go so far as to specify exactly which areas of the body must be covered. In many cases, this is everything save the eyes but others require everything save the face and hands to be covered. In many Muslim cultures, young girls are not required to wear a hijab. There is not a single agreed age when a woman should begin wearing a hijab; however, in many Muslim countries puberty is the dividing line.

• The Saudi Arabian version of modest dress is composed of an abaya or loose robe, ħijāb or headcovering and niqāb or face veil. The Saudi niqāb usually leaves a long open slot for the eyes; the slot is held together by a string or narrow strip of cloth. Abaya and ħijāb are required; the niqāb is required for Muslim women but optional for other women.

• While Pakistan has no laws enforcing ħijāb, there are many parts of the country where there is strong social pressure for women to observe ħijāb, or purdah, as it is called in Persian. Many Pakistani women who observe purdah wear a garment called the pak-chadar, a headscarf with attached veil. However, there are also many Pakistani women who simply wear a dupatta or chunari to cover their heads. These are long scarves, often made of a light material, that match the woman's garments.

• There are no laws enforcing ħijāb in India as it is a secular, Hindu-majority country, but in some conservative, Muslim-majority areas, there is social pressure to cover. Many Indian Muslim women wear the burqa, although many others wear the dupatta or chunari.

• A relatively less strict (though still considerably restrictive) interpretation is that of the current Iranian government, which requires women to wear loose-fitting coats or cloaks in public such as the chador, as well as a head scarf that covers the hair.

• The burqa is the most extreme example of this belief: not even a woman's eyes are visible. Originating in Pakistan, it is more commonly associated with Afghanistan. Typically, a burqa is composed of many yards of light material pleated around a cap that fits over the top of the head. There is an embroidered openwork grille where the burqa passes over the eyes. Under the Taliban, the burqa was obligatory. Under the current government, it is technically optional but in most of Afghanistan beyond Kabul is still obligatory.

• In Malaysia the headscarf is known as a tudung

• In Indonesia women wear a headscarf called a jilbab

• Tunisian authorities say they are encouraging women, instead, to "wear modest dress in line with Tunisian traditions i.e. no headscarf.^[11]

In private, and in the presence of mahrams, the rules on dress are relaxed. However in the presence of husband, most scholars stress the importance of mutual freedom and pleasure of the husband and wife^[12].

[edit] Men's dress

Although certain general standards are widely accepted, there has been little interest in narrowly prescribing what constitutes modest dress for Muslim men. Most mainstream scholars say that men should cover themselves from the navel to the knees; a minority say that the hadith that are held to require this are weak and possibly inauthentic. They argue that there are hadith indicating that the Islamic prophet Muħammad wore loose clothing that uncovered his thigh when riding camels, and hold that if Muħammad believed that this was permissible, then it is surely permissible for other Muslim males.

As a practical matter, however, the opinion that Muslim men must cover themselves between the navel and the knees is predominant, and most Muslims believe that a man who fails to observe this requirement during salah must perform the prayer again, properly covered, in order for it to be valid. Three of the four mathhabs, or schools of law, require that the knees be covered; the Maliki school recommends but does not require knee covering.

A significant minority also consider that men should wear long sleeves in public, covering the arms up to the wrists. Such a law was in place in Iran for some time after the 1979 revolution.

According to some hadith, Muslim men are asked not to wear gold jewellery or silk clothing. Some scholars says that these prohibitions should be generalized to prohibit the lavish display of wealth on one's person.^[13]

[edit] Debate and controversy

[edit] Critics

Critics of conservative interpretations of hijab point out that while many claim the hijab does not signify oppression, those for whom it does are not necessarily free to state their true views on the matter.

In some countries, there are no laws requiring men and women to observe hijab, but compliance with the local interpretation of hijab is widespread. Critics say that this compliance is not willing, but coerced. Citizens fear criticism or even violence if they flout hijab. Critics say that women who refuse to conform have in some cases been the victims of honor killings carried out by angry family members^{[citation needed]}.

In several countries, most notably Saudi Arabia and Iran^[14] women must wear the national version of Islamic dress or face punishment by religious police. While some women wholeheartedly embrace the rules, others protest by observing the rules in slipshod or inconsistent fashion, or flouting them whenever possible.

Some women have dared more pointed protest. As early as 1905, Bengali writer Rokeya Sakhawat Hussain criticised it in Sultana's dream. Iranian-American novelist Azar Nafisi, author of Reading Lolita in Tehran, Marjane Satrapi, author of the graphic novel Persepolis, and Parvin Darabi who has authored Rage Against the Veil: The Courageous Life and Death of an Islamic Dissident are some of the famous opponents of compulsory veiling. In 2006 Jack Straw the former UK Foreign Secretary caused controversy when he revealed that he had asked Muslim women to uncover their faces at his constituency meetings.

Turkey and Tunisia are the only Muslim countries where the law prohibits the wearing of hijab in government buildings, schools, and universities. See Ali Khan, Suppressive Rulings.

In Germany in 2006, Turkish-German politician Ekin Deligoez called on women to take off their headscarves in order to show their willingness to integrate. The call caused an uproar and led to death threats for the politician, who is now under police protection. Listen to: http://www.worldpoliticswatch.com/blog/blog.aspx?id=533

[edit] Supporters

Those who support a conservative interpretation of female hijab argue that critics are guilty of cultural imperialism. Many of those who condemn hijab are not Muslim, or are lapsed Muslims, they say. The French law on secularity and conspicuous religious symbols in schools and the recent banning of the niqab in the Belgian city of Maaseik^[15] are seen by some to be part of a general trend of Islamophobia in the Western world.

Tracing the Victorian law of coverture, Legal Scholar L. Ali Khan provides a critique of the British male elite that wishes to impose its own "comfort views" to unveil Muslim women from Asia, Africa, and Middle East.^[16]

Some women choose to wear styles that are more ostentatiously restrictive than local mores might require - perhaps as a sign of Islamic enthusiasm and or piety. Some Western converts to Islam, such as Sultaana Freeman, have taken such enthusiasm to extremes. They refuse to show their faces for identity-card photos even though they face fines and jail sentences as a result.^{[citation needed]}

[edit] See also

• Veil
• Islamic dress controversy in Europe
• Purdah
• Religious habit, the distinctive clothing of certain religious orders
• Tzniut
• Taliban treatment of women

[edit] References

• El Guindi, Fadwa -- Veil: Modesty, Privacy, and Resistance, Berg, 1999.

[edit] External links

[edit] Contemporary Muslim opinion

[edit] Hijab in general

• Precious Modesty
• The Islamic Modest Dress by Morteza Motahhari
• Another introduction to hijab
• Hijab Story Series: Why & Why Not?
• Regarding Head & Face-Covering for Women
• Definition of Khimar & Jilbab
• Styles of hijab
• Various articles, Abdurrahman.org
• Is The Islamic Hijab a Women’s Right?
• How to wear hijab
• Why do women in Saudi Arabia wear an abaya?

[edit] Niqab

• Niqab Page
• The Islamic Garden
• Niqab and Niqaabis
• Niqaab in the light of Qu'ran
• Niqab
• Niqab is not required
• The Last Straw!PDF (251 KiB)
• Niqab not obligatory

[edit] News articles

• Video debate on Lebanese TV about the Hijab Trancript
• In Germany, Debate Over Muslim Headscarf Rages On World Politics Watch 29 November 2006
• Southport MP joins hijab debate
• Does Islam make the Face Veil Obligatory for Muslim Women?
• NPR article "Dutch Weigh Ban on Traditional Islamic Dress," All Things Considered, January 31, 2006
• CBC Story "Muslim girl ejected from tournament for wearing hijab", Sunday, February 25, 2007

[edit] Patterns

• Burqa sewing pattern