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An Islamic Perspective on Women's Dress
No subject seems to receive more attention as an
issue unique to Muslims than that of women’s dress. Muslims and
non-Muslims alike dwell on this issue, using women’s appearances
to categorize others in an effort to understand them. In some
instances, the dress of the Muslim woman ends up meaning more to
others than it does to the woman herself with often far-reaching
political and social implications. Examining the reasons for
such obsession is beyond the scope of this position paper, but
deserves consideration nevertheless, as we ask ourselves why so
many people are so preoccupied with the appearance of Muslim
women.
Our purpose here is to at least develop a basic understanding of
this issue from the point of view of the Islamic texts, that is,
the Qur’an and then hadith. We are not interested in coming to
conclusions that result in a set of rules on how to dress. This
has been done in numerous books and articles written over the
centuries, including many authored very recently. Rather, we
seek to understand the spirit and focus of the original texts to
get an overall sense of the message being conveyed. In general,
the overriding principle that comes through is one of modesty
for both men and women.
Qur'anic Text
From Yusuf Ali or Muhammad Asad translations:
Say to the believing men that they should lower their gaze and
guard their modesty: that will make for greater purity for them:
and God is well acquainted with all that they do.
And say to the believing women that they should lower their gaze
and guard their modesty; that they should not display their
zeenah (charms, or beauty and ornaments) except what (must
ordinarily) appear thereof; that they should draw their khimar
(veils) over their bosoms and not display their zeenah except to
their husbands, their fathers .... and that they should not
strike their feet so as to draw attention to their hidden zeenah
(ornaments). (24:31-32)
O Prophet! Tell your wives and daughters and the believing women
that they should draw over themselves their jilbab (outer
garments) (when in public); this will be more conducive to their
being recognized (as decent women) and not harassed. But God is
indeed oft-forgiving, most merciful. (33:59)
And know that women advanced in years, who no longer feel any
sexual desire incur no sin if they discard their thiyab (outer
garments), provided they do not aim at a showy display of their
zeenah (charms or beauty). But it is better for them to abstain
(from this); and God is all-hearing, all-knowing. (24:60)
These are the only verses which address the issue of clothing so
specifically. Clearly, the basic principle is that of modesty.
The first verse emphasizes the importance of one guarding her or
his modesty, lowering one’s gaze in order to remain pure. This
means that, in order for women and men to have respectful
relationships (such as at work or school, etc.) they must focus
on modesty in their behavior. This is enhanced by dressing in a
way that reinforces one’s image as a modest person. It must be
emphasized that behavior and appearance are both important in
setting the tone of respectful interaction between men and
women.
In addition, the second verse shows that the purpose of covering
oneself is to "be recognized (as decent women) and not
harassed." Many women who cover their hair and dress modestly do
notice that men are more respectful and people are more
inquisitive about their faith, so they are "recognized" not just
as decent women but also as Muslims. Occasionally, women who
cover their hair may also experience harassment and
discrimination because of stereotyping and misunderstandings
about Islam and women.
Interestingly, the Qur’an is really not that explicit about the
exact definition of modest dress. By reading the Qur’anic verses
above, women are advised to cover their breasts and put on their
outer garments in a way that enables them to avoid harassment.
In addition, women are advised not to draw attention to their
"beauty" (zeenah). This term has been translated as both beauty
and ornaments (as women used to strike their feet to draw
attention to hidden ornaments such as ankle bracelets). Of note
is that the Qur’an uses the term zeenah elsewhere, perhaps
showing that in different contexts the word has slightly
different meanings:
O Children of Adam! Wear your beautiful apparel (zeenah) at
every time and place of prayer ... (7:31)
The exact rules defining women’s dress have been determined
based on interpretation of these verses and incorporation of
concepts established in hadith. The inclusion of a head covering
is derived from interpretation of the word khimar in 24:31
above. Most translators and commentators agree that this was a
loose scarf worn at the time of the Prophet (pbuh) which covered
a woman’s head, neck and possibly shoulders, leaving the rest
exposed. Women were thus ordered to use the khimar to cover
their breasts. Naturally, a woman would continue to cover her
neck, head and shoulders and would then also cover her breast.
This understanding of the khimar as a head-covering explains why
Muslims believe that the Qur’an tells us to cover our hair. The
injunction, however, regarding covering the hair in addition to
everything else is implied, not specified in the Qur’an.
In addition, the verse says not to display one’s zeenah except
to husbands, fathers, sons, etc. except "what naturally appears
thereof". Most scholars writing on the subject consider a
woman’s chest, hips, legs, neck (basically her whole body) as
zeenah, which should thus be covered. Yet, as mentioned above,
the Qur’an itself reveals that, in different settings, the word
may have different implications; also, the (perhaps intentional)
lack of specificity in defining zeenah may actually allow for
differing interpretations based on a variety of circumstances.
Similarly, traditional interpretation considers the phrase "what
naturally appears thereof" (illa ma zahara minha) to be limited
to the hands, feet and face (although some feel that the face is
also part of a woman’s beauty and should be covered). Again,
when referring to Qur’an alone, the exact determination as to
what naturally or ordinarily appears is left unclear.
In the second verse (33:59), the word jilbab refers to outer
garments, used to cover in a way that lends oneself to be
recognized and not harassed. The jilbab was commonly understood
to mean loose fitting clothing and, more specifically, a long
loose dress or overcoat worn by many Muslim women today. But
again, the focus of the verse is on the result, avoiding
harassment and preserving one’s dignity, and not on the details
of the actual article of clothing.
The basic message and instruction expressed in the Qur’an is for
Muslims to act modestly, dress modestly, and avoid drawing
attention to oneself, especially those features that are
physically attractive and perhaps enticing to the opposite sex.
This applies for both men and women.
The Term "Hijab"
Literally, the word hijab means "curtain". In the Qur’an the
term hijab is not used as a reference to women’s clothing;
rather, it was the screen behind which the Muslims were told to
address the Prophet’s wives. (The term is also used to describe
the "screen" separating God from Moses, as he received divine
revelation.) When the Prophet’s wives went out, the screen
consisted of a veil over their face. It does not appear that
covering the face was adopted by the other Muslim women at the
time since it was a special injunction for the Prophet’s wives
as is clear in the verses below:
And (as for the Prophet’s wives) when you ask for anything you
want (or need), ask them from behind a hijab (screen), that
makes for greater purity of your hearts. (33:53)
O wives of the Prophet! You are not like any of the (other)
women: If you do fear (God) be not too complaisant of speech,
lest one in whose heart is a disease should be moved with
desire: but speak with a speech (that is) just. (33:32)
Among Muslims today, hijab refers to the head scarf worn by many
women. It is a term used to distinguish between women who cover
their hair (muhajabat) and those who do not, even if the rest of
their clothes are equally modest.
Finally, the Qur’an also talks about our clothing as something
both to cover our nakedness and serve as an adornment,
reflecting the beauty of God’s creation. But, as in the verses
above, it is behavior and attitude that are most important.
Regardless of how we dress, we must have faith and taqwa, God
consciousness or righteousness:
O you Children of Adam! We have bestowed libasan (clothing or
raiment) on you to cover your nakedness and as a thing of
beauty. But the raiment of righteousness (taqwa), that is the
best. Such are the signs of God, that they may receive
admonition. (7:26)
O Children of Adam! Wear your beautiful apparel (zeenah) at
every time and place of prayer: eat and drink: but waste not by
excess, for God loves not the wasters. (7:31)
Those are all of the verses in the Qur’an which speak to the
issue of dress.
Hadith Text
The hadith also address women’s (and men’s) dress. The most
oft-quoted hadith attributed to the Prophet (pbuh) is as
follows:
Aisha said, "Asma, daughter of Abu Bakr (that is, Aisha’s
sister), entered upon the Apostle of God (pbuh) wearing thin
clothes. The Apostle of God turned his attention from her and
said, "O Asma, when a woman reaches the age of menstruation, it
does not suit her except that she displays parts of her body
except this and this," and he pointed to her face and hands.
(Sunan Abi Dawud)
This hadith is found only in the hadith collection of Abu Dawud
(no. 4095). According to Abu Dawud, it is considered weak
because the narrator who transmitted it from Aisha is not known
(mursal). Other hadith found elsewhere talk about not wearing
see-through clothes or clothing intended for wear by the
opposite sex. Also, Aisha reported that when the verse above was
revealed about covering the breast (24:31), the women tore their
thick outer garments to make veils.
Based on the interpretation and understanding of the above
verses and hadith, the scholars (namely, from the major Sunni
and Shi’a schools of thought) have determined that hijab
(covering from head to toe) is a religious obligation (fard).
The notion of ijma’a , or consensus of scholars and or schools
of thought, is a well-established component of Islamic
jurisprudence from which numerous laws have been derived.
Needless to say, determining exactly which scholars and which
opinions qualify as "consensus" is not without controversy, a
topic that needs expanded discourse among learned Muslims today.
Discussion
Without a doubt, God in His wisdom advises the believers to
dress and behave in a way that elevates their status both in
this life and the hereafter. Most Muslims do not view modest
dress as an imposition meant to oppress either women or men.
Indeed, many women who voluntarily wear hijab actually feel
liberated; free from society’s rules about women’s looks, free
from being slaves to fashion, free to reserve their beauty for
their husbands and so on.
A more important question in this discussion is whether
individuals, Muslim or non-Muslim, should be forced to dress in
a certain way. Every society is entitled to establish minimum
standards of dress (in the US, we do have limits as well,
defining "indecent exposure" according to this society’s norms).
How those standards are enforced and to what extent individuals
are punished for violations is of extreme importance in those
countries which strongly regulate the dress code.
When reviewing both Qur’an and hadith, there is no precedence
for how to deal with such violations; the Prophet (pbuh) or his
wives and companions simply reminded others to follow the
guidelines. Not a single example of violence, imprisonment,
humiliation or coercion can be found during the lifetime of the
Prophet (pbuh)that would imply that such practices today are
consistent with his example.
The Qur’an does not spell out any punishment (hudud) for
violations of a dress code. Also, in the verses outlined above,
the Qur’an clearly addresses "the believing women" meaning
Muslims, so that it is difficult to find an argument to justify
the imposition of an "Islamic" dress code on non-Muslim women.
Thus, by inference the decision to dress a certain way is left
to the individual who will face the consequences for all actions
in this life, to her benefit or detriment, as God sees fit.
The Qur’an also says "There is no compulsion in religion"
(2:256). Those who choose to behave a certain way as a
reflection of their belief in God and His message and thus
accept the challenges therein are not the same as those who
behave to satisfy other people or laws set in place. The freedom
and ability to choose to do good make the reward that much
greater.
Among many Muslims today, hijab is often equated with piety,
both by those who cover their hair and those who do not.
Unfortunately, too many assume that a woman who covers must
naturally be more religious or conservative that one who does
not. This generates expectations and pressure on Muslim women in
hijab , whose behavior is held to different standards, perhaps
undesired on the part of the woman. On the other hand, according
to popular opinion, the Muslim woman who does not cover her hair
(even if she is otherwise dressed modestly) has not quite
arrived at the perceived goal of all righteous believing women.
The scarf, an article of clothing, has sadly become a litmus
test for a Muslim woman’s faith and devotion to God. Indeed, the
importance which some Muslims have attached to hijab has made
some sarcastically refer to it as the "Sixth Pillar" of Islam,
on par with prayer, fasting, alms-giving, pilgrimage and bearing
witness to the oneness of God.
While our faith is manifested in our deeds, only God can judge
our piety and righteousness. The Prophet himself (pbuh) would
not venture to say who, for certain, would reach Paradise. Such
knowledge is with God alone such that the judgement of one
person regarding another’s religiosity is totally irrelevant.
How Muslims dress is only one aspect of our identities. For many
women, dressing conservatively and covering one’s hair are felt
to be acts of faith. Therefore, discriminating against a woman
for dressing a particular way violates her freedom to practice
her religion, a fundamental right cherished here in the United
States. The non-Muslim community, particularly the media, needs
to get beyond its own narrow one-dimensional view of the
conservative dress of the Muslim woman as a sign of oppression.
It is a choice that American Muslim women make, perhaps not the
same as that of other women, but equally valid. Ultimately, what
really matters is the attitude, behavior and demeanor of the
person in question.
A Source of Division?
Among Muslims, the division and intolerance expressed regarding
women’s dress is one factor that impedes our growth and
development as a meaningful presence in the world today. All
Muslims struggle with matters of faith, identity, and community.
With the pressing issues facing the Ummah today such as poverty,
illiteracy, violence, warfare and other ills, we must ask
ourselves if we want to be consumed and paralyzed by the issue
of women’s dress. Placing the burden primarily on women without
calling for the accountability of men to control themselves and
their sexual appetites is in violation of the spirit of the
Qur’an which is about self-control and self-restraint.
In addition, the extremely negative attitudes which consider
women who do not cover as somehow unchaste are most egregious
and unjustifiable. Wrongful accusations against a woman’s honor
are met unequivocally with severe consequences as mentioned in
the Qur’an (24:4-20).
Only together, through cooperation, tolerance and forbearance,
as exemplified by the Prophet (pbuh) can Muslims overcome the
obstacles to success in this life and the hereafter that often
are expressed in our attitudes towards women. |
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