Muslim Women's Attire and Adornment

Women's Emancipation during the Prophet's Lifetime

Abd al-Halim Abu Shuqqah, Adil Salahi

• Publisher: Kube Publishing Ltd
• Year: 2022
• ISBN:
  9781847741820
• Topic: Theology & Religion
• Subtopic: Islamic Theology

In Volume 4, the author shows that Islam honours women in all that it makes permissible for a Muslim woman to wear and with what she may adorn herself. This Eight volume series is the author's abridged version of his longer work with the same Arabic title, Tahrir al-Mar'ah fi 'Asr al-Risalah spanning a twenty-five year study comprising fourteen great anthologies of ahadith, but in this book he only rarely includes hadiths from any anthology other than the two most authentic ones of al-Bukhari and Muslim.

CHAPTER I

Introductory Notes

Why we do not use ‘hijab’ for this volume’s title

The subject matter of this volume is the sort of clothing and ornamentation a Muslim woman may wear in front of men who are unrelated to her, whether this be at home or outside. It is common usage by writers in our own time, and indeed by people generally, to refer to the sort of female clothing that is acceptable to Islam as the hijab and to refer to a woman who uses such dress as muḥajjabah, meaning ‘hijab-wearing woman’. It is commonly said that there is nothing wrong with using special or new terms, and this is true. However, we prefer to avoid using this new term for several reasons:

1. The new term is unrelated to the linguistic meaning of the Arabic word ḥijāb. According to the authoritative and voluminous Arabic dictionary Lisān al-ʿArab, i.e. the Arabic Tongue, ḥijāb is derived from the root ḥajaba which means ‘to cover, hide, conceal, shield’. Thus, ḥijāb refers to what is used to cover, hide, etc. Therefore, whatever is used as a screen between two things is a ḥijāb.

2. The new term is unrelated to the meaning of the word ḥijāb as used in the Qur’an. We find the word in verses such as: ‘he kept saying: “My love of good things is part of my remembering my Lord!” until it disappeared from sight.’ (38: 32) This refers to the sun as it had set. ‘She kept herself in seclusion from them.’ (19: 17) This occurs in Mary’s story as she kept herself in seclusion from her people. ‘When you ask the Prophet’s wives for something, do so from behind a screen: this makes for greater purity for your hearts and theirs.’ (33: 53) This refers to the Prophet’s companions, and younger Muslims, when they needed to ask the Prophet’s wives for something.

These verses use the word ḥijāb as meaning something that separates two sides. It cannot mean clothing that a person may wear, whatever type and measure such clothing is like. Even if such clothing covers the woman fully, including her face, she will still see people around her, and people will be able to see the figure of the woman even if she is wearing black from head to foot. The last of the three verses above indicates ‘from behind a screen’, which refers to something like a curtain used at home, to separate the women’s place from the men’s place.

3. The new term is unrelated to the meaning of ḥijāb as this word is used in the hadiths. Here are a few examples:

🙢 ʿUmar said: ‘I said: “Messenger of God, good and bad people enter your homes. Perhaps you may wish to order the Mothers of the Believers to be screened.” God then revealed the verse giving the screening order.’ (Related by al-Bukhari)

🙢 Anas ibn Mālik narrated: ‘I know the matter of the ḥijāb and when it was revealed better than all people. It was first revealed on the day of the Prophet’s wedding with Zaynab bint Jaḥsh. The morning after the wedding, the Prophet invited people and they had their dinner and left. A few of them, however, remained at the Prophet’s home and stayed for a long time. The Prophet (peace be upon him) rose and left, and I left with him so that they might leave… He then returned and I returned with him, and we found that they had left. The Prophet dropped the curtain between him and myself, and the [command of the] ḥijāb was revealed.’ (Related by al-Bukhari and Muslim)

🙢 ʿĀ’ishah narrated: ‘My uncle through breastfeeding came over and sought permission to come in. I refused to let him enter until I had asked God’s Messenger (peace be upon him)… This took place after we were commanded to remain behind the ḥijāb.’ (Related by al-Bukhari and Muslim)

🙢 Anas narrated: ‘The Prophet stopped three days between Khaybar and Madinah so as to have his wedding with Ṣafiyyah bint Ḥuyay… Some Muslims said: “She is either one of the Mothers of the Believers, or she is one his right hand possesses [i.e. a slave].” Then they said: “If he screens her, she is a Mother of the Believers, but if he does not, she is one he possesses.” When he was about to leave, he prepared her place behind him [on his mount] and put a screen between her and the people.’ (Related by al-Bukhari and Muslim)

These are only a few of the many hadiths that mention the ḥijāb, indicating that it means a screen or curtain. For more texts, reference may be made to the second chapter in Volume Five of this abridged edition of the work. This is a chapter that shows that the term ḥijāb as used in the hadiths entered in the two Ṣaḥīḥ anthologies of al-Bukhari and Muslim applies only to the Prophet’s wives.

This is as far as the term ḥijāb and its usage in the Qur’an and the Sunnah goes. As for the clothing, attire and adornment of Muslim women, which we have chosen as the title for this volume, references in the Qur’an are as follows:

🙢 ‘Children of Adam, We have sent down to you clothing to cover your nakedness, and garments pleasing to the eye; but the robe of God-fearingness is the finest of all.’ (7: 26)

🙢 ‘Tell believing women… not to display their charms except what may ordinarily appear thereof. Let them draw their head-coverings over their bosoms.’ (24: 31) The verse uses the word jayb, which is rendered here as ‘bosom’. Its literal meaning is ‘the top opening of a garment’ which may reveal a part of one’s chest.

🙢 ‘Prophet! Say to your wives, daughters and all believing women that they should draw over themselves some of their outer garments. This will be more conducive to their being recognized and not affronted. God is much-forgiving, ever-merciful.’ (33: 59)

🙢 ‘Such elderly women as are past the prospect of marriage incur no sin if they lay aside their [outer] garments, provided they do not make a showy display of their charms. But it is better for them to be modest.’ (24: 60) The Arabic term qawāʿid used in this verse refers to a woman who is past the menopause and can no longer become pregnant. As such, she is unlikely to be sought in marriage.

Texts in the Sunnah that refer to clothing and adornment are also numerous, but they do not use the term ḥijāb at all. Here are a few:

🙢 ‘Muslim women used to attend the Fajr Prayer with God’s Messenger (peace be upon him) covering their heads with their cloaks.’ (Related by al-Bukhari)

🙢 ‘They held their lower garments, and tore a piece of their lower end to cover their heads with.’ (Related by al-Bukhari)

🙢 ‘Some suits with silk portions were brought to God’s Messenger (peace be upon him)… He gave one suit to ʿAlī ibn Abi Ṭālib and said to him: “Cut it into head coverings for your women.”’ (Related by Muslim)

🙢 ‘Maymūnah [the Prophet’s wife] used to offer her prayer wearing a robe and a head covering, but without a lower garment.’ (Related by Mālik in al-Muwaṭṭa’)

🙢 Mālik said: ‘The best I heard concerning a person atoning for a broken oath by giving garments is that if he gives men, he should give them one robe each, and if he gives women, he should give them two each: a robe and a head covering. This is the least that either may wear when praying.’

🙢 ‘A woman who is in a state of consecration, i.e. iḥrām, may not wear a veil or gloves.’ (Related by al-Bukhari)

🙢 When Subayʿah al-Aslamiyyah finished her postnatal discharge and cleansed herself, she adorned herself for prospective proposals. (In a version related by Ahmad: she wore kohl and used reddish makeup.) Abu al-Sanābil entered her place…’ (Related by al-Bukhari and Muslim)

So far we have highlighted the different meanings of the terms ḥijāb and libās, which means clothing or attire. This distinction leads to different practical results which are intended and should be observed. The ḥijāb, as used in the Qur’an and the hadith, ensures that men do not see women and at the same time the women do not see men. Hence, when God commanded the Prophet’s wives to be screened, i.e. behind a ḥijāb, He added: ‘This makes for greater purity for your hearts and theirs’. (33: 53) The greater purity that men obtain is due to the fact that they would not see the Mothers of the Believers, while the greater purity the Prophet’s wives obtain is because they do not see men. On the other hand, whatever clothing a woman may wear, even if it covers her face, allows her to see men.

The ḥijāb applied to the Prophet’s wives only, and not to any other women believers. This is clear when we bear in mind the linguistic meaning of this word, as we have explained. On the other hand, there is nothing special about clothing and attire. Everyone may wear these. The Prophet’s wives used to observe the normal Islamic dress code when they went out. In this case, it is and was not called ḥijāb. Therefore, the ḥijāb refers to a particular aspect of manners which applied to the Prophet’s wives only when they were at home. In this, they were a group apart from the rest of Muslim women, and this distinction is made in honour of God’s Messenger (peace be upon him). This complements another aspect of manners that applied to the Prophet’s wives, which is stated in another Qur’anic verse: ‘And stay quietly in your homes.’ (33: 33) Both aspects of manners are meant as a special status applicable to the Prophet’s wives, in preparation to a further requirement that prevented them from marrying anyone after the Prophet had passed away. This comes at the end of the verse imposing the duty of screening on them: ‘When you ask the Prophet’s wives for something, do so from behind a screen: this makes for greater purity for your hearts and theirs. Moreover, it does not behove you to give offence to God’s Messenger, just as it would not behove you ever to marry his widows after he has passed away. That is certainly an enormity in God’s sight.’ (33: 53)

We will discuss in the next volume of this work the evidence showing that the ḥijāb applied only to the Prophet’s wives. This will show the extent of the error made by many people due to their overlooking how very special this requirement was. It makes it necessary, therefore, for us to distinguish between what was required of the Prophet’s wives in particular and what is required of Muslim women generally.

The objectives of the Islamic dress code for women

The Islamic dress code for women fulfils two basic objectives. The first is covering the ʿawrah, i.e. the part of the body that must not be exposed, and preventing temptation. The second is that it is a kind of honour and distinction. We will discuss and explain both objectives.

Some contemporary people raise the question: If the first objective is covering the ʿawrah, why is it different for men and women when the physical appearance may be appealing and tempting in either direction? The answer is found in consideration of several points:

🙢 The degree of temptation differs in the two cases. God has given the woman’s body features that distinguish it from that of the man. Indeed, every part of the woman’s body has its special appeal. A woman looks at a man’s body as a whole and she does not concern herself with its details. This means that different parts of the man’s body do not have a particular appeal to the woman. If this happens in some cases, it is of a mild degree. By contrast, each part of the woman’s body has its own beauty and attraction. Indeed the practical behaviour of people gives us more than this. A man normally takes care of his appearance by wearing more clothes, covering more of his body so as to leave only his head and hands visible. By contrast, a woman shows her beauty by exposing more and more of her body. Perhaps this is due to the fact that a man’s body is bigger and rougher while a woman’s body is more refined and attractive.

🙢 Their different fields of work. We are here speaking of the basic and essential work each of them does. The man is the family’s breadwinner and he normally works outside the home. Most of the time, he does different types of work, which makes it difficult for him to cover himself. The woman’s work is mostly at home and with her children. As such, she does not need to cover all her body. When a woman works away from home for some personal or community need, this is a special case and she needs to tolerate the difficulty of covering herself. However, when the difficulty is burdensome or when a woman has to go out to work most of the time and she feels it hard to cover herself all the time, qualified scholars have to consider the extent of relaxation that may apply to her. There are certain rules that may apply in this case, such as ‘hardship is a cause for rel...

Table of contents

• Cover Page
• Title Page
• Copyright Page
• Contents
• Transliteration Table
• CHAPTER 1: Introductory Notes
• CHAPTER 2: The First Condition of Women’s Clothing
• CHAPTER 3: Women’s Faces uncovered during the Prophet’s Time
• CHAPTER 4: Further evidence endorsing face uncovering
• CHAPTER 5: Early Scholars’ agreement in uncovering Women’s faces
• CHAPTER 6: The veil, prior to Islam and after it
• CHAPTER 7: Other Conditions of women’s attire and adornment
• Back Cover