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Lightyears (talk | contribs) (Rewritten and expanded using Bacur's book. Also corrects previous comments about hadiths. Will also add direct link on the main page (currently a redirect via the old Revelation of the Hijab title).) |
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==In the Quran== | ==In the Quran== | ||
The Quran contains verses which mention the ''jilbab'' (overgarment or cloak), ''khimar'' (piece of cloth that covers the head, and ''hijab'' (screen to shield Muhammad's wives from the gaze of visitors to his home). | The Quran contains verses which mention the ''jilbab'' (overgarment or cloak), ''khimar'' (piece of cloth that covers the head, and ''hijab'' (screen to shield Muhammad's wives from the gaze of visitors to his home). Bucar summarises that Q. 33:53 was a command concerning Muhammad's wives to separate the public and private space; Q. 33:59 was a command for free believing women to preserve their bodily integrity from harrassment; and Q. 24:30-31 was a command to all Muslim women for modesty purposes.<ref>Elizabeth Bucar, ''The Islamic Veil'', p. 45</ref> | ||
===Quran 33:53=== | ===Quran 33:53=== | ||
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{{Quran|33|59}} states that the purpose of drawing over the ''jilbab'' (overgarment or cloak) is to distinguish free Muslim women (presumably from non-Muslim or slave women, who do not have to observe it) in order to prevent them from being molested/harassed. | {{Quran|33|59}} states that the purpose of drawing over the ''jilbab'' (overgarment or cloak) is to distinguish free Muslim women (presumably from non-Muslim or slave women, who do not have to observe it) in order to prevent them from being molested/harassed. | ||
Bucar explains that Quran commentators agreed that the occasion of revelation for this verse was that the hypocrites (al- | Bucar explains that Quran commentators agreed that the occasion of revelation for this verse was that the hypocrites (al-munafiqun) in Medina (who are mentioned in the next verse, {{Quran|33|60}}) were physically harrassing slave women in public spaces. This context is mentioned for example in Tafsir al-Jalalayn regarding the verse. The jilbab thus made free believing women visibly distinct. It was a responsibility placed on them by the Quran to mitigate the immoral behaviour of certain men. Bucar says that the meaning of jilbab is unclear, but most scholars believed it to be a type of outer covering.<ref>Elizabeth Bucar, ''The Islamic Veil'', pp. 38-40</ref> | ||
{{quote |{{Quran|33|59}}|O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments [jalābībihinna جَلَٰبِيبِهِنَّ]. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful.}} | {{quote |{{Quran|33|59}}|O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments [jalābībihinna جَلَٰبِيبِهِنَّ]. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful.}} | ||
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Asma, daughter of AbuBakr, entered upon the Messenger of Allah (ﷺ) wearing thin clothes. The Messenger of Allah (ﷺ) 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 his face and hands. Abu Dawud said: This is a mursal tradition (i.e. the narrator who transmitted it from 'Aishah is missing) Khalid b. Duraik did not see 'Aishah}} | Asma, daughter of AbuBakr, entered upon the Messenger of Allah (ﷺ) wearing thin clothes. The Messenger of Allah (ﷺ) 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 his face and hands. Abu Dawud said: This is a mursal tradition (i.e. the narrator who transmitted it from 'Aishah is missing) Khalid b. Duraik did not see 'Aishah}} | ||
{{Quote|{{Al Tirmidhi|3|22|1731|}}|Narrated Ibn 'Umar: | |||
That the Messenger of Allah (ﷺ) said: "Whoever arrogantly drags his garment, Allah will not look at him on the Day of Judgement." So Umm Salamah said: "What should the women do with their hems?" He said: "Slacken them a handspan." So she said: "Then their feet will be uncovered." He said: "Then slacken them a forearm's length and do not add to that." He said: This Hadith is Hasan Sahih. In the Hadith there is a concession for women to drag their Izar because it covers them better.}} | |||
{{Quote|{{Al Tirmidhi||2|10|1173}}|Abdullah narrated that The Prophet said: | {{Quote|{{Al Tirmidhi||2|10|1173}}|Abdullah narrated that The Prophet said: | ||
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ذلِكَ أَدْنَى أَن يُعْرَفْنَ فَلاَ يُؤْذَيْنَ | ذلِكَ أَدْنَى أَن يُعْرَفْنَ فَلاَ يُؤْذَيْنَ | ||
(That will be better that they should be known so as not to be annoyed. ) means, if they do that, it will be known that they are free, and that they are not servants or whores.}} | (That will be better that they should be known so as not to be annoyed. ) means, if they do that, it will be known that they are free, and that they are not servants or whores.}} | ||
Some other relevant hadiths were collected by Abu Dawud (all graded Sahih): | |||
{{Quote|{{Abu Dawud|2|641}}|Narrated Aisha, Ummul Mu'minin: | |||
The Prophet (ﷺ) said: Allah does not accept the prayer of a woman who has reached puberty unless she wears a veil [Khimar بِخِمَارٍ]. Abu Dawud said: This tradition has been narrated by Sa;id b. Abi 'Arubah from Qatadah on the authority of al-Hasan from the Prophet (ﷺ).}} | |||
{{Quote|{{Abu Dawud|32|4094}}|Narrated Anas ibn Malik: | |||
The Prophet (ﷺ) brought Fatimah a slave which he donated to her. Fatimah wore a garment which, when she covered her head, did not reach her feet, and when she covered her feet by it, that garment did not reach her head. When the Prophet (ﷺ) saw her struggle, he said: There is no harm to you: Here is only your father and slave.}} | |||
{{Quote|{{Abu Dawud|32|4090}}|Narrated Umm Salamah, 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.}} | |||
The following hadith account mentions the use of hijab (screen) to conceal Muhammad's wives from a eunuch, or effeminate man in other translations (similarly see {{Abu Dawud|32|4095}}). | The following hadith account mentions the use of hijab (screen) to conceal Muhammad's wives from a eunuch, or effeminate man in other translations (similarly see {{Abu Dawud|32|4095}}). | ||
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Bucar details how different opinions on the veil existed between and within the schools of Islamic jurisprudence over time, probably influenced by the differing cultural contexts (she uses the term "veil" to mean the relevant Islamic concepts in a general sense).<ref name="Bucar49-58">Elizabeth Bucar, ''The Islamic Veil'', pp. 49-58</ref> | Bucar details how different opinions on the veil existed between and within the schools of Islamic jurisprudence over time, probably influenced by the differing cultural contexts (she uses the term "veil" to mean the relevant Islamic concepts in a general sense).<ref name="Bucar49-58">Elizabeth Bucar, ''The Islamic Veil'', pp. 49-58</ref> | ||
She writes that "Early ''fiqh'' discussed veiling in the context of prayer, and in general saw veiling as an issue of social status and physical safety". Later, it was not a central concern of medieval legal scholars, though their reasoning remains relevant to modern discussions about veiling. Regarding the concept of 'awra mentioned in Q. 24:31 and discussed above, the majority view was that it excluded a woman's hands and face (the main Maliki and Hanafi view), though a minority view was that everything should be covered except her eyes despite no mention of this in the Quran, while hadiths indicate this was not common practice for early Muslim communities. Ibn Taymiyyah (d. 1328 CE) who inspired modern day Salafism said that her face should be covered in public, which became the standard Shafi'i and Hanbali legal position. Legal scholars also commonly linked 'awra with the concept of fitnah mentioned | She writes that "Early ''fiqh'' discussed veiling in the context of prayer, and in general saw veiling as an issue of social status and physical safety". Later, it was not a central concern of medieval legal scholars, though their reasoning remains relevant to modern discussions about veiling. Regarding the concept of 'awra mentioned in Q. 24:31 and discussed above, the majority view was that it excluded a woman's hands and face (the main Maliki and Hanafi view), though a minority view was that everything should be covered except her eyes despite no mention of this in the Quran, while hadiths indicate this was not common practice for early Muslim communities. Ibn Taymiyyah (d. 1328 CE) who inspired modern day Salafism said that her face should be covered in public, which became the standard Shafi'i and Hanbali legal position. Legal scholars also commonly linked 'awra with the concept of fitnah mentioned separately in the Quran. Bucar quotes the prominent jurist al-Nawawi (d. 1278) as an exemplar of this view, which is a motivation argued by some emerging Islamic governments in modern times: | ||
{{Quote|al-Nawawi quoted by Elizabeth Bacur (transl. El Fadl)<ref>Elizabeth Bucar, ''The Islamic Veil'', pp. 56</ref>|Since God made men desire women, and desire looking at them and enjoying them, women are like the devil in that they seduce men towards the commission of evil, while making evil look attractive [to men]. We deduct from this that women should not go out in the midst of men except for a necessity.}} | {{Quote|al-Nawawi quoted by Elizabeth Bacur (transl. El Fadl)<ref>Elizabeth Bucar, ''The Islamic Veil'', pp. 56</ref>|Since God made men desire women, and desire looking at them and enjoying them, women are like the devil in that they seduce men towards the commission of evil, while making evil look attractive [to men]. We deduct from this that women should not go out in the midst of men except for a necessity.}} | ||
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{{quote | {{Muslim|26|5395}}| A'isha reported that Sauda (Allah be pleased with her) went out (in the fields) in order to answer the call of nature even after the time when veil had been prescribed for women. She had been a bulky lady, significant in height amongst the women, and she could not conceal herself from him who had known her. 'Umar b. Khattab saw her and said: Sauda, by Allah, you cannot conceal from us. Therefore, be careful when you go out. She ('A'isha) said: She turned back. Allah's Messenger (may peace be upon him) was at that time in my house having his evening meal and there was a bone in his hand. She (Sauda) cline and said: Allah's Messenger. I went out and 'Umar said to me so and so. She ('A'isha) reported: There came the revelation to him and then it was over; the bone was then in his hand and he had not thrown it and he said: "Permission has been granted to you that you may go out for your needs."}} | {{quote | {{Muslim|26|5395}}| A'isha reported that Sauda (Allah be pleased with her) went out (in the fields) in order to answer the call of nature even after the time when veil had been prescribed for women. She had been a bulky lady, significant in height amongst the women, and she could not conceal herself from him who had known her. 'Umar b. Khattab saw her and said: Sauda, by Allah, you cannot conceal from us. Therefore, be careful when you go out. She ('A'isha) said: She turned back. Allah's Messenger (may peace be upon him) was at that time in my house having his evening meal and there was a bone in his hand. She (Sauda) cline and said: Allah's Messenger. I went out and 'Umar said to me so and so. She ('A'isha) reported: There came the revelation to him and then it was over; the bone was then in his hand and he had not thrown it and he said: "Permission has been granted to you that you may go out for your needs."}} | ||
Another hadith records how Umar attempted to apply the ruling of hijab (curtain) to other women in Muhammad's house besides his wives (the same account is in {{Bukhari|8|73|108}}). | |||
{{Quote|{{Muslim|31|5899}}|Sa'd b. Waqqas reported that Umar sought permission from Allah's Messenger (ﷺ) to visit him when some women of the Quraish were busy in talking with him and raising their voices above his voice. When 'Umar sought permission they stood up and went hurriedly behind the curtain. Allah's Messenger (ﷺ) gave him permission smilingly. Thereupon 'Umar said: | |||
Allah's Messenger, may Allah keep you happy all your life. Then Allah's Messenger (ﷺ) said: I wonder at these women who were with me and no sooner did they hear your voice, they immediately went behind the curtain. Thereupon 'Umar said: Allah's Messenger, you have more right that they should fear you. Then Umar (addressing the women) said: O ye enemies of yourselves, do you fear me and fear not the Messenger of Allah (ﷺ)? They said: Yes, you are harsh and strict as compared to the Messenger of Allah (ﷺ). Thereupon, Allah's Messenger (may peace be upon him) said: By Him in Whose Hand is my life, if satan would encounter you in the way he would certainly take a different way from that of yours.}} | |||
==Hijab as a screen or physical barrier== | ==Hijab as a screen or physical barrier== | ||