Hijab in Islam

The question arises as to the concept of veil in Islam. Nasiruddin Al-Albani, a famous scholar and traditionist, has written a book titled Hijab al-Mar’ah al Muslimah fil Kitab was Sunnah. The author has discussed the subject in the light of the Qur’an and Hadith. He says that whenever she steps out of her home it is incumbent upon her ‘to cover herself completely so as not to show any apart of her body except the face and the hands. According to his findings the following rules of Hijab must be observed by a woman:

1.  The whole body, except for the exempted parts should be covered.

2.  But any veil, which in itself becomes an attraction, is to be avoided.

3.  Garments should not be semi-transparent.

4.  Dress should not be tight-fitting.

The first rule of Hijab has been derived from Chapter 24, Verse 31. Allama Nasiruddin Albani interprets the wording “to cover their adornments except such as are normally displayed,” to mean that the hands and face are exempt from covering.

He has drawn extensively from the Hadith in support of his argument. After  studying  the traditions  in  connection  with  the Qur’anic  verses (Surah An-Nur, 24:31, Surah Al-Ahzab, 33:59) he writes:  “It  is  clear  from  the instances drawn from the Qur’an and the Hadith  that though it is preferable for a woman to cover her face, it is not compulsory for her to do so.”

“It would be better if women followed this practice, but there is no harm if they do not.” He concludes his argument with these words: “The garment should cover the entire body of a woman except the face and hands, and should not become an attraction in itself. Neither should it be thin or tight. It should not accentuate the body.”

Maulana Shabbir Usmani, the well-known Indian commentator on the Qur’an gives the following commentary on this verse of the Qur’an:

“It is evident from the Hadith and athar (the sayings and deeds of the Prophet’s companions) that the face and hands are exempt, because it is not possible to keep them covered while performing the various chores of daily life and even religious rites. If they are ordered to be strictly covered, it will create great difficulties for women in carrying out their jobs. The theologians have considered the feet also to be exempted parts.”

This exemption of face, hands and feet, derived from verse 31 of chapter 24 Surah An-Nur is extremely important. This shows that Islam does not intend to stop women from going out to receive education or to work but rather desires them to observe the Islamic culture known as Hijab. Hijab requires a dress, which properly covers the body, for she is obliged to observe the rules of modesty.

Another important matter concerning women is education.  A study of the life of the Prophet of Islam tells us that education is as essential for women as it is for men. The actual goal of education from the Islamic point of view is to make him or her an aware person. And without doubt it is only aware men and women who can conduct the practical matters of life smoothly.

We find an example in this connection in the life of the Prophet of Islam in relation to his wife Aishah.  There are such traditions as tell us that the Prophet’s conversations with Aishah were aimed at educating her. Aishah says that when the Prophet of Islam would get up  at  night  after  a  few  hours to  sleep,  in  that peaceful atmosphere he would converse with her over a long period of time. (Reported by Sahih al-Bukhari, Sahih Muslim)

This course of informal education continued uninterruptedly, for Aishah used to accompany him even on his journeys.

This informal education was so important for Aishah that she became the most distinguished personality so far as religious knowledge was concerned. She survived the Prophet for a full fifty years. Throughout this period she remained a very valuable source for the acquisition of religious knowledge. Her house served as a school of religious learning.

In the early period of Islam, regarded as model for all believers, we have a number of examples that show that women used to take part in practical matters. For instance Khadijah, the Prophet’s wife, conducted business, and Fatimah, the Prophet’s daughter helped with giving first aid to the wounded in battle. Asma, Abu Bakr’s daughter, looked after her camels and date orchard, etc.

Western civilization believes in gender equality, that is man and woman are one and the same thing. There is no difference of any kind between the two. But Islam regards this equality as unnatural. In the light of Islamic teachings men and women both are, without doubt, equal.  In God’s eyes, both have equal rights and duties. Owing to their biological structure, however, they are different from one another.  That is to say, they are equal but different.

The characteristics of true believers, both men and women, are referred to in the Qur’an in these words:

“Those .... who are devout,  sincere,  patient,  humble, charitable and chaste, who fast and are even mindful of God - on these both men and women, God will bestow forgiveness and a rich reward.” (Surah Al-Ahzab, 33:35)

These are the attributes, which both men and women must cultivate if they want to become God’s favoured servants. These are the qualities that form the basis of Islam, and are the true means of salvation in the Hereafter.