The Correct Islamic Ruling on the Muslim Woman’s Dress

By Dr. Nazreen Nawaz
The recent plans to introduce anti-hijab laws in France and Germany have thrown into the limelight once again, numerous discussions on the Islamic dress code for women. Many have asked, is the hijab an actual obligation in Islam or an issue of personal choice for the woman? Should the dress code take a specific form or is it the right of the woman to decide for herself what she considers as being modest attire?

There are a few Muslims that argue that the hijab or khimar (headcovering) is not an Islamic obligation commanded by the Islamic texts but rather a personal choice of the woman. They argue that it is sufficient for the woman to dress modestly according to her own opinion of what modesty entails. For example, Gammal Banna, an Egyptian author of several books on the rights of Muslim women and brother of the founder of the Muslim Brotherhood commented, “The head scarf is not an obligation, but derives from an erroneous reading of the Koran .. Wearing the headscarf or not is part of a debate on morals and not on religious obligations ... Whether a woman wears a scarf or a mini-skirt is a matter of individual liberty.” He also stated that he did not support the French President’s decision to ban the hijab because it interfered with the personal choice of the woman to wear a headscarf.

Such comments have been introduced in recent times by those whose lives have been afflicted by the western thoughts. Such misguided notions were noticeably absent throughout the glorious history of the Islam, over the past thousand years. The commands and prohibitions of Islam are contained in the texts of Islam, the Quran and Sunnah, and it is these that one should examine when seeking the rule of Allah (swt). It is clear that the covering of the hair in the presence of non-Mahrem men (those men the woman can marry) by the hijab or khimar is definitely an Islamic obligation (fard) commanded clearly by the Islamic texts. Allah(swt) says in Surah Nur,

“Let them draw their head-coverings (khumur) over their necks and chest” [TMQ An-Nur: 31].

The head-coverings (khumur) were worn by the women of Quraish in the time of the Prophet (saw). They used to cover their heads, and the cloth would run down their backs exposing their necks and chests. Hence the command to wear the head-covering specifies also how to cover (covering all the head, neck and chest).

In one hadith reported by Aisha (ra), she said that Asmaa bint Abu Bakr entered the quarters of the Messenger of Allah (saw) wearing thin clothes. The Messenger (saw) turned his face away and said, “Oh Asmaa, if the woman reaches puberty, it is not allowed to be seen from her except this and this”, and he pointed to his face and hands.

Fortunately, most Muslim women understand the hijab as an obligation but there is often confusion or misconceptions of what the hijab is, and what the dress code is for the woman in public life. So some may view the dupatta (the see-through scarf that accompanies the shalwar kameez) as sufficient even though the hair and neck can be seen. Some may place a loose scarf over their heads while some of their hair remains exposed. Some wear the bandanna, covering all the hair but exposing the ears and neck. Finally, there are those who may wear the hijab correctly and cover all their hair, neck and ears but accompany it with a T-shirt and tight jeans or above ankle skirt, exposing their arms, legs and showing the shape of their body.

In Islam, the rules pertaining to the covering of the woman both in private life and in the public arena are not a matter of personal interpretation according to the concept of modesty, personal choice, or personal opinion. Rather they are detailed and specific as with all the Ahkham (rules) of Islam. For example, Allah (swt) has not commanded the prayer and then left people to choose for themselves how to pray. Rather the actions in each and every prayer have been described and specified. Similarly, Allah (swt) has not ordered the woman to wear the hijab or khimar and then left it to personal preference as to its form. Rather the rules of the Islamic dress code for the woman have been described in detail. In such a matter, the Muslimah would follow the obligation to cover in the defined manner, the way she would follow the rules for prayer. The mind, and personal opinions have no part to play in the hijab, as they have no part to play in the prayer. Allah (swt) says,

“But no, by thy Lord, they can have no (real) faith until they make thee judge in all disputes between them, and find in their souls no resistance against thy decisions but accept them with the fullest of submission” [Al-Nisa: 65]

As clear in the ayah and hadith mentioned earlier, the adult Muslim woman should cover everything except her face and hands in the presence of all non-mahrem men (those to whom she can marry). The clothes should not be thin such that her skin can be seen, or tight such that the shape of her body can be seen. The whole body of the woman, including her neck and hair (even one hair), except for her face and hands are awrah (that which it is haram to reveal to any non-mahrem man). In Surah An-Nur, Allah (swt) says,

“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornment except only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husband's fathers, their sons, their husband's sons, their brothers or their brother's sons, or their sister's sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of the shame of sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful.” [An-Nur:31]

Ibn Abbas explained the words, “...beyond what may (decently) be apparent thereof” as referring to the face and hands.

In addition, when the woman leaves her home and enters the public arena, she has been commanded to wear the khimar (a head cover that covers the entire head, neck, and the chest) and the jilbab (a one piece outer dress that covers her indoor clothes and drapes down to the floor). It is not sufficient that she wears the khimar accompanied by a skirt and blouse or shirt and trousers. Allamah ibn Al Hazam writes,

"In the Arabic language of the Prophet, Jilbab is the outer sheet which covers the entire body. A piece of cloth which is too small to cover the entire body could not be called Jalbab." [Al Muhalla, vol. 3, p. 217]. If she leaves the home without these two pieces of clothing then she would be sinful for she has neglected a command from Allah (swt). The evidence for the jilbab is also clear. Allah (swt) says in Surah Al-Ahzab,

“Oh Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (Jalabeeb) all over their bodies.” [Al-Ahzab:59]

In addition, in one hadith narrated by Umm Atiyya (ra), she said, “The Messenger of Allah (saw) ordered us to bring out the young women, the menstruating women and veiled women for the two Eid festivals. The menstruating women were to keep away from prayer, yet witnessing the goodness and the dawa (address) to the Muslims. I asked, ‘O Messenger of Allah, what about the one who does not have a Jilbab?’. He said, ‘Let her use the Jilbab of her sister.’” The Prophet (saw) maintained the insistence that the women wear the jilbab even if she did not possess one, i.e. she would have to borrow one.

A Muslim woman should not imitate the western woman who uses her own mind to decide what to wear, and what is appropriate to be seen in. Aisha (ra) is narrated as having said to some women from the tribe of the Bani Tamim who were wearing dresses made of thin material when they were visiting her, "If you are mumin (true believers) this is not the type of dress suitable for mumin women. But if you are not mumin, then do as you please."

Muslim women of today should take guidance from the Muslim women of the past who were praised by the Messenger (saw) and gained the Pleasure of Allah (swt). When the verses for covering were revealed they responded immediately without a second of delay by covering their awrah with whatever they could find of material. Safiyyah, daughter of Shaybah, said that Aisha (ra) mentioned the women of Ansar, praised them and said good words about them. She then said, “When Surat an-Nur came down, they took the curtains, tore them and made head covers (veils) of them.” (Sunan Abu Dawud).

Hence the hijab is much more than covering modestly, or following traditional or contemporary customs and practices. It is an Islamic obligation that has precise rules, and needs to be fulfilled in the manner that Islam has prescribed.