Oriental girls and hijab for Militta Magazine

Hijab is a Qur'anic injunction that requires a Muslim woman to cover her head and chest with a khimar (head covering) and her body with a jilbab (loose-fitting garment). Naturally, the face and hands can be exposed.

Regarding the style, color scheme, and material from which the khimar and jilbab are made, every Muslim woman can choose what best suits the cultural norms accepted among her people. Islam is a world religion, and therefore there is a variety of styles in implementing the injunctions of the Koran.

Islam cannot be confined to a specific area, tribe or culture. You can see that Arab women wear an abaya, Iranian women wear a veil, Afghan women wear a burqa, Pakistani women wear a niqab, Malaysians and Indonesians wear a kerudung, and African women wear a buibui. In the West, Muslim women wear regular clothing, which can be found in any store and which meets the requirements of Shariah, complete with a headscarf.

There is no specific style in Islam. The most important thing is that the clothing meets the basic requirements for khimar and jilbab. This is how religion and culture interact, this is the mobility and flexibility of Sharia. This may confuse some non-experts who mistakenly believe that the hijab is a cultural tradition and not a religious injunction.

One of the most popular questions I get asked is: “Why is the hijab compulsory for women?” In Islam, the hijab is part of modest and decent behavior between members of the opposite sex. Verse 59 of Sura 33 gives a good explanation for this phenomenon: “...This way they will be easier to recognize (distinguish from slaves and harlots) and will not be insulted...” .

Whether men admit it or not, their behavior is driven by sexual desire. That's why:

Hijab protects a woman from unnecessary harassment. It symbolizes that a woman belongs to only one man and is not available to everyone else.
Hijab contributes to the preservation and stability of marriage and family, reducing the possibility of illicit relationships.
Finally, the hijab forces a man to focus on a woman's personality rather than her appearance. This helps a woman control how men outside the home treat her.

Speaking about the clothing of women from North Africa and Southeast Asia, Germaine Greer, one of the pioneers in the women's liberation movement, wrote:

“Women who wear a saree, jilbab or any other loose clothing can gain or lose weight without any feeling of embarrassment or discomfort. Women who wear headscarves covering their bodies can breastfeed anywhere without drawing attention to themselves, and the baby will be protected from dust and insects. In many Eastern countries, a woman’s clothing and jewelry emphasize her femininity, but in Western countries they destroy it.”

It is worth noting that she specifically mentions traditional clothing such as the jilbab, which Muslim women wear in the West.

Feminists and Western media often talk about the hijab as a symbol of oppression and slavery of women. This point of view reflects an unconscious extrapolation of the Judeo-Christian understanding of the veil on the hijab, which Western feminists are guilty of: the headscarf is a symbol of the subordination of a woman to a man.

Judging someone else's religion based on your own, on the peculiarities of the history of your people, is, at the very least, logically incorrect, and in fact is the implantation of culture! In one article, my father made a very interesting remark. When Europeans entered Africa a century ago, they discovered that some tribes walked around naked. They made them wear clothes as a symbol of civilization. “Now these fighters for civilization are tearing off their clothes themselves... In the end, this world is now imitating that same “primitive” society.”

I am surprised by a society that is tolerant of women with bare breasts, but can hardly tolerate a Muslim woman wearing a headscarf. Nahid Mustafa, a Canadian Muslim, says: “In Western society, the hijab has come to represent either enforced calm or unconscious belligerence. In fact, the hijab is neither one nor the other. It merely serves as a reflection of a woman's belief that her personality cannot be judged based on physical attractiveness. Wearing a hijab frees you from constant attention to natural data. A woman’s appearance is no longer scrutinized; beauty, or its possible lack thereof, is no longer a subject of discussion.”

The hijab is not a symbol of oppression. Oppression of women can be found even in countries where they have never worn the hijab, and is caused by socio-economic reasons. Quite the contrary, the constant display of half-naked women in advertising, signage, and the entertainment industry is a true symbol of the oppression of women.

Hijab does not prevent a woman from gaining knowledge and contributing to the betterment of society. There are cases in the history of Islam when the role of women was extremely important. Lady Khadija (may Allah be pleased with her), the first wife of the Prophet (peace and blessings of Allah be upon him), played a significant role in the early history of Islam. Successful in business, she was the first person to accept the message of the Prophet Muhammad (peace and blessings of Allaah be upon him). Her support and faith were the main source of spiritual strength of the Prophet (peace and blessings of Allaah be upon him). She was a strong support for her husband during difficult times for Islam and spent all her wealth promoting the new religion.

The first martyr for faith in the history of Islam was also a woman named Sumaya (may Allah be pleased with her), the wife of Yasir and the mother of Ammar. She was killed along with her husband because she refused to renounce Islam.

Lady Fatima al-Zahra (may Allah be pleased with her), daughter of the Prophet Muhammad (peace and blessings of Allah be upon him), was a ray of light and a source of guidance for the women of her time. She supported her husband, Ali (may Allah be pleased with him), in all his actions, including the fight against trampling on the rights of her daughters to inheritance granted by Islam. Hussein ibn Ali's (may Allah be pleased with him) sister Zainab (may Allah be pleased with her) continued the uprising and made a significant contribution to raising the morale of the people to fight against the tyranny of the rulers.

For those who see the hijab as a symbol of women's oppression, I ask the question: “When you see a nun in a robe, is her clothing a symbol of oppression, or does it convey a sense of dignity and respect? The monastic robe is one of the types of full hijab! Where then do these double standards come from? Isn't this an imposition of one's culture? When a Catholic nun and a Muslim woman wear roughly the same uniform, does the former symbolize dignity and command respect, while the latter becomes a symbol of oppression? In Islam, every woman is worthy of respect, not just a select few who choose to serve the faith.

I salute those Muslim women who have the courage to observe the full hijab in a non-Muslim country. I urge men to appreciate the enormous contribution that women make on the front lines of the battle for the right to practice Islam and take their place in the multicultural society that we have in Canada.

Sayyid Muhammad Rizvi,
Translated from English by Anastasia Bastyleva
musulmanka.ru

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Hijab" translated from Arabic means "covering, hiding." In Sharia terminology, “hijab” is a covering of a woman’s body, observing certain requirements and conditions for the concept of “hijab”.

In order for covering the body to be considered a “hijab”, it is necessary to comply with the requirements that exist in Islam, that is, simply clothing that nominally covers certain parts of the body will not be considered a hijab. Below we will write about the dignity of the hijab, the conditions imposed on it, and what parts of the body a woman must cover.

The dignity of the hijab

1) Submission to Allah and His Messenger .

Allah said in the Qur'an:

وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا مُّبِينًا

Meaning: " There is no choice for the believer and the believer after the decision of Allah and His Messenger, except to submit (to this decision), and the one who disobeys Allah and His Messenger has truly fallen into error... "(al-Ahzab, verse 36). And Allah commands a woman to cover all parts of her body except her face and hands. The Koran says:

وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا

Meaning: " Say (Muhammad) to the believing women: let them dull their gaze and preserve their genitals (from sins) and not reveal their beauties except what is visible from them "(an-Nur, verse 31).

The Messenger of Allah (peace and blessings be upon him) said:

المرأة عورة

« A woman (i.e. her body) is completely awrah (in relation to strangers) "(at-Tirmidhiy).

2) Hijab emphasizes chastity and preserves her honor

A woman's veil protects from lustful glances and also emphasizes the modesty of a Muslim woman. Allah said in the Qur'an:

يَا أَيُّهَا النَّبِيُّ قُل لِّأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاء الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ ذَلِكَ أَدْنَى أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ

Meaning: " O Prophet! Tell your daughters, your daughters and the women of believing men to lower their veils. This way they will be easier to recognize (distinguish from slaves and harlots) and will not be insulted. Allah is Forgiving, Merciful "(al-Ahzab, verse 59). That is, so that they, Muslim women, are not harmed by being confused with sinners and harlots.

3) Hijab is purity.

Wearing a hijab cleanses the heart from vile, sinful thoughts, as Allah Almighty said:

وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِن وَرَاء حِجَابٍ ذَلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ

Meaning: “...If you ask them (the wives of the Prophet) for any utensil, then ask them through the veil. This will be purer for your hearts and their hearts..." (al-Ahzab, verse 53). Allah Almighty Himself describes hijab as purity for hearts.

Another verse says:

فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ

Meaning: “...and do not show tenderness in your speech, lest one whose heart is afflicted with illness (vile thoughts and weakness of faith) desire you...” (al-Ahzab, verse 32). These verses are addressed to the wives of the Messenger of Allah (peace and blessings be upon him), accordingly, this is an example and instruction for action for all Muslim women.

4) Hijab is a sign of piety .

Allah said in the Qur'an:

يَا بَنِي آدَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْءَاتِكُمْ وَرِيشًا وَلِبَاسُ التَّقْوَىَ ذَلِكَ خَيْرٌ

Meaning: " O sons of Adam! We have sent down to you a garment to cover your bodies and as an adornment. However, the robe of piety is better... "(al-Araf, verse 26). A woman who wears a hijab shows submission to Allah, and this is a sign of piety. A lot can be written about the benefits of the hijab, but we will limit ourselves to the above.

Conditions of hijab.

The hijab has certain conditions; if they are not met, the covering will not be considered a hijab:

1) The robe must cover the entire body completely (i.e. those parts that must be covered).

2) So that the attire is not attractive, that is, so that it is not in itself, as an adornment, provocative, catchy and attracts the eyes of men.

3) In order for the robe to be made of dense material (not transparent), it is considered transparent when the color of the woman’s skin is visible through the material.

4) So that it is wide (not tight-fitting), which does not emphasize the silhouette of the female body.

5) So that clothes do not have a pleasant smell of incense, etc., that is, the smell that is felt by surrounding men.

6) So that the attire is not similar to the attire of the Gentiles.

7) So that there is no goal to achieve fame among people through this attire, that is, not to stand out from the crowd of people, be it by color or some patterns, etc.

Today, few girls comply with all these points. I would like to draw attention to the seventh point, because it often happens that everything is observed, but the last of the listed conditions is violated, for example, a girl dresses in too bright and colorful colors in places where dark colors are usually worn. Conversely, girls wear black colors in places where brighter colors are worn, thereby standing out from Muslim society, and sometimes can cause a negative reaction for various reasons and problems in the area.

Awrah of a woman and what parts of the body need to be covered.

Avrat of a woman- these are parts of the body that, according to Islam, must be covered. And depending on who is next to her (men, women, relatives, etc.) a decision is made regarding the boundaries of the awra on the woman’s body.

A free woman (not a slave) has four provisions regarding her awrah, respectively, what needs to be covered:

1) In relation to other people’s men, her whole body is awrat, as it is written in “Hashiyat Ia-nat at-Talibin”. There are different opinions among scholars regarding the boundaries of a woman’s Avrat. Some of the Shafiites said that her whole body is Awrat, except for the face and hands. For example, Zakariya al-Ansariy said:

وعورة الحرة في الصلاة وعند الأجنبي ولو خارجها جميع بدنها إلا الوجه والكفين ظهراً وبطناً إلى الكوعين

« Awrah of a woman in prayer and outside prayer in front of other men - the whole body, except for the face and hands - the outer side and the inner side up to the wrists "(Asnal-matalib).

But a more significant word is that awrah in relation to the views of other men is also a woman’s face and hands, i.e. whole body. However, there is no need to completely cover your face and hands, and a strange man is forbidden to look into the face of a strange woman, regardless of whether there is trouble in this or not. This is what is written in the book “Tuhfat al-Muhtaj”.

2) In relation to Mahrams (male blood relatives - father, sibling) or in solitude, her awrat is what is between the navel and knees (“Hashiyat Ianat at-Talibin”).

3) In relation to non-Christian women, her awrah is the whole body, except for those parts of the body that are revealed when she is engaged in work (neck, arms up to the elbows, ears, etc.).

4) When performing a prayer, its awrat is the entire body, except for the face and hands (“Hashiyat Ianat at-Talibin”). If a woman prays in tight-fitting but not see-through clothes, then the prayer is not violated, but this is condemnable.

Woman's chin

As we mentioned above, a woman is required to cover her entire body, except her face and hands. That is, everything except the oval of the face, and everything above the wrists, needs to be covered. The boundaries of the face are: the distance from ear to ear in width and from the place of hair growth, above the forehead, to the bottom of the chin, which means that the bottom of the chin is awrat.

Based on this, there is no need to cover the chin itself, except if the hijab cannot be held in any other way. But the area below the chin to the neck must be covered; if you do not close this part in prayer, then the prayer will be invalid.

If it becomes clear about the boundaries of the awrah, accordingly it is necessary to cover the entire awrah, including the lower part of the jaw, from the chin. The awrah of a woman is written in all famous books of fiqh, such as: “Ianat”, “Kanzu Ragibin”, “Tuhfat al-Mukhtaj”

Hijab color

We have mentioned all the conditions for a woman's attire so that her appearance is consistent with Islam. These conditions do not include the obligation to wear a black hijab. It is not sunnah for women to wear black, but it is permissible, just like for men. Scholars are unanimous that it is permissible for men and women to wear black clothes, because Aisha (may Allah be pleased with her) said:

خرج النبي صلى الله عليه وسلم ذات غداة وعليه مرط مرحل من شعر أسود

« The Messenger of Allah (peace and blessings be upon him) came out and he was wearing a cloak with stripes of black fur. " (Imam Muslim). The word "mirtun" is a cloak made from wool, and sometimes from cotton or silk.

Aisha (may Allah be pleased with her) also said:

جعلت للنبي صلى الله عليه وسلم بردة سوداء فلبسها

« I sewed a black cloak for the Prophet (peace and blessings be upon him), and he put it on "(Ahmad, Abu Dawud, Ibn Habban).

As for women, black is also permissible for them, but it is not sunnah. And the proof is the story of Ummu Khalid (may Allah be pleased with her):

أتي رسول الله {صلى الله عليه وسلم} بثيابٍ فيها خميصة سوداء

« They brought a black shirt to the Prophet (peace and blessings be upon him), and he asked :

من ترون نكسو هذه الخميصة

« Who do you think we will put this shirt on? "The people fell silent, and the Prophet (peace and blessings be upon him) said:

ائتوني بأم خالد فأتيه

« Bring Umma Khalid to me! “They brought me to the Prophet (peace and blessings be upon him) and he put a shirt on me with his own hands.” (Imam al-Bukhari). This hadith indicates the permissibility of wearing, but not the sunnah (desirability).

The wives of the Messenger of Allah (peace and blessings be upon him) and companions dressed in white, red, orange, gray and black. That is, there is no specific color that is sunnah to wear.

Let a woman dress in a color that will not be conspicuous in a given area and will make her stand out from the crowd of Muslims. A principled approach to such moments can only push people away from themselves and from our religion.

Tunic and trousers

If a woman wears a long dress that reaches her ankles and is not tight-fitting, then there is no problem with what size, color, etc. trousers are. she will put it on from below, because none of the other men can see it. Moreover, in cold countries, let him wear it that way.

If she wears just trousers without a dress over them, etc., then this is prohibited, because this is likening women to men. Ibn Abbas (may Allah be pleased with him) said:

لعن رسول الله صلى الله عليه وسلم المخنثين من الرجال، والمترجلات من النساء

« The Messenger of Allah (peace and blessings be upon him) cursed effeminate men and masculine women "(Ahmad, at-Tirmizi, Ibn Majh, Abu Dawud).

But if the dress is below the knees or even just to the knees, then what is the position of this issue in Islam?

If the dress is above the knees, then it is forbidden to wear trousers under this tunic or dress (short), because this makes a woman like a man.

If the dress is below the knees, then you can wear trousers, provided that the trousers are wide and do not emphasize the silhouette of the legs.

As for wearing trousers under a tunic, the tunic, like the dress, should not be tight-fitting, below the knees, etc. and you can wear wide trousers under such a tunic that do not emphasize the silhouette of your legs. If the tunic is above the knees, then you cannot wear trousers under the tunic.

This is based on what is written above about the awrah of a woman and the conditions of the hijab, and a similar question was asked to Sheikh Ratib al-Nablusiy, to which he responded in a similar way that you need to wear wide and long clothes on top, and trousers underneath.

May Allah help us to see truth as truth and lies as lies, and follow the true path

Comment

In the name of Allah, the Gracious, the Merciful

Praise be to Allah, the Lord of the worlds, peace and blessings of Allah be upon our prophet Muhammad, members of his family and all his companions!

The appearance of hair on the genitals, the appearance of wet dreams or menstruation - one of these indicates the child’s coming of age, when he becomes obliged to carry out his instructions and shun the forbidden.

And it is not necessary that all the signs of adulthood be together; no, one of the signs is enough. And if there are no such signs, but the child is mentally competent, then upon reaching the age of fifteen, both boys and girls become adults.

As for the obligatory Sharia veil for a girl, although it becomes obligatory upon reaching adulthood, a girl should be taught to wear a headscarf earlier, from childhood, so that later it will not be difficult for her to immediately put it on after coming of age. And the proof of this is the well-known hadith: “Tell your children to pray when they are seven years old, and beat them if they do not do so when they are ten. And separate them in different beds” . Abu Dawud 495. The hadith is good. See Sahih al-Jami" 5868.

And this despite the fact that until adulthood there is no obligation or sin on the child! The Messenger of Allah (peace and blessings of Allah be upon him) said: “The pen is lifted from three: from a child until he reaches adulthood; sleeping until he wakes up; and the madman until his mind returns to him" . Ahmad 1/104, Abu Daud 4398 and 4402, an-Nasai 3432, Ibn Majah 2041, ad-Darimi 2296, Ibn al-Jarud, al-Bayhaqi 6/57, al-Bazzar 1540. The authenticity of this hadith was confirmed by imams Ahmad, al -Bukhari, Ibn Khuzaima, Ibn al-Jarud, Ibn Hibban, Ibn al-Munzir, al-Hakim, az-Zahabi, Ibn Hazm, Abu Bakr ibn al-'Arabi, Ibn Taymiyya, Ahmad Shakir, al-Albani.

The Standing Committee scholars said: “The guardian of a girl should accustom her to wearing a veil before she reaches adulthood, so that she becomes accustomed and finds it easy to do so.”. See Fataawa al-Lajna 17/219.

As for the specific age at which it should be taught, scientists have expressed different opinions. Someone spoke from the age of seven or at most from the age of ten, based on the above hadith. And some believed that this should be done from the age of nine.

When Sheikh Ahmad an-Najmi was asked about the age at which a headscarf is obligatory for a girl, he said, based on the report of ‘Aisha: “When a girl reaches nine years old, she is a woman.”, which should be required from this age.
However, the message from ‘Aisha, on which Sheikh al-Najmi relied, was considered weak by Sheikh al-Albani.

They asked Sheikh Abdul-Muhsin al-Abbad: “My daughter is four years old. She loves to wear an abaya, like her mother. I decided to sew an abaya for her, but one of the brothers reprimanded me. Is he right?

The Sheikh replied: "Not right. She puts it on for a day, then takes it off, this is the behavior of children. However, the fact that she gets used to it, there is no problem with that.”. See Sharh Sunan Abi Daud 32/450.

In a word, let parents teach their daughter to wear a headscarf from the age of seven to ten, so that by the time she reaches adulthood, she will already realize its importance.

Unfortunately, when it comes to teaching a daughter to wear a headscarf, some Muslims have two extremes: some do not tell her to wear a headscarf until she reaches adulthood, while others put a full hijab on her at almost 2-3 years of age.
I ask Allah to make it easier for Muslims to raise righteous children!

Imam Ibn al-Qayim said: “The one who neglected the upbringing of his child, leaving him to himself, acted in the worst way towards him! And the corruption of most children comes from their parents due to their negligence towards them and leaving them to learn the duties of religion and the Sunnah. And these children disappear when they are still small.”. See “Tuhfatul-maulud” 229.

And in conclusion, praise be to Allah, the Lord of the worlds!

This means a barrier, a partition.

However, in Islam it has a broader meaning. It is a principle of modesty and behavior, as well as a type of clothing for both men and women.

The most common form of hijab is the headscarf, which is worn by many Muslim women. But the hijab consists of more than just a headscarf. Hijab means full covering of the entire body except the hands, face and feet, in a long, loose dress made of opaque fabric.

Muslim women are required to observe the hijab in front of any man they might theoretically marry. This means that wearing the hijab is not necessary in front of your father, brothers, grandfathers, uncles or small children.

It is not compulsory to wear the hijab in the presence of other Muslim women, but there is debate over what parts of the body can be exposed in the presence of non-Muslim women.

The rules of modesty can be interpreted in different ways. Some Muslim women wear clothing that covers everything except their eyes. Some leave their face and arms exposed. Others believe that only hair and chest should be covered.

In Western countries, the use of the word hijab has been reduced to refer to the headscarf worn by a Muslim woman. Despite this, it would be more correct to call him a khimaar. Khimaar usually consists of one, rarely two scarves that Muslim women use to cover their hair, ears and neck when outdoors.

What does the Koran say about the veil and modesty?

The Qur'an makes several references to Muslim dress, but it mainly outlines general principles of modest dress.

“Tell the believing men to lower their gaze and maintain their modesty, this will be the greatest purification for them. God is fully aware of what they are doing." (Quran 24:30).

“Tell the believing women to lower their gaze and maintain their modesty. And so that they do not flaunt their beauty; they did not dress up or put on makeup to attract the attention of strangers, other than what was obvious. And let them throw a scarf over their chest. Let them not demonstrate their beauty except to their husbands, relatives, servants or small children. And let them not kick, rattling their jewelry, and thereby attracting attention to themselves, to their feminine beauty. Believers, repent before God, everyone without exception, and perhaps you will achieve success.” (Quran 24:31)

Both men and women are ordered to lower their gaze and “keep their modesty.”

The main interpretation of the phrase “keep your modesty” is to cover the genitals, this includes a woman’s breasts (“and let them throw a shawl over their chest”). Zinah (decoration) is another word with many meanings. It refers to body parts, beauty, beautiful clothes or various jewelry. The same word is used in chapter 7:31 – “Children of Adam! Wear your beautiful robes during every prayer..."

Telling women not to stomp their feet to attract attention speaks to jewelry. It used to be a custom among Arab women to wear ankle chains to attract attention from men.

The word translated shawl is humur, the plural of khimaar. According to scholars, the word khimaar has no other meaning than the cloth used to cover the head.

Women during the time of the Prophet Muhammad did wear khimaar, but they tied it at the back, leaving the neck and upper chest visible. Therefore, this verse sounds like an order to wear the khimaar over the chest so that the neck and chest are covered.

Wearing a khimaar is mandatory for Muslim women.

The phrase “beyond what is obvious” has been interpreted in different ways. Among Muslims who believe that the word zinah (adornment) refers to parts of the body, there is a common belief that this phrase means that women should expose those parts of the body that are necessary for the performance of daily activities. These usually include the face and hands.

Some scholars interpret the phrase “beyond what is obvious” to mean that if a woman accidentally exposes any part of her body, she will be forgiven. Everyone agrees that a woman should not be punished if she breaks this rule in an emergency.

They pulled down their covers

"Prophet! Tell your wives, your daughters and the believing women to lower their veils (when they go out of the house). This way they will be easier to recognize (distinguish from slaves and harlots) and will not be insulted. Allah is Forgiving, Merciful." (Quran 33:59)

This verse serves as a prescription for all Muslim women. There is another translation - “so that they lengthen their clothes.”

The word translated "coverings" here is jalabib, the plural of jilbab. But this does not mean that underneath there is a modern type of clothing called jilbab. Translators usually translate this word as a cloak or blanket.

The two most common scientific interpretations of the word jilbab are a traveling cloak and a sheet-like garment covering the entire body, similar to the modern jilbab. Some insist that the word jilbab in the Qur'an refers to the modern jilbab.

Elderly women

For older women, the rules are not so strict:

“It is not forbidden for elderly women who do not hope for marriage to remove their veils, if they do not show their beauty. But modestly abstaining from this is still better for them. And Allah is Hearing, Knowing.” (Quran 24:60)

General rules

The Qur'an contains these general rules that can help in understanding how to interpret dress codes in modern times.

"Sons of Adam! We have sent down to you garments to cover your private parts and to adorn you. However, fear of God is the best attire. This is one of the signs of Allah, perhaps it will serve as an instruction to them.” (Quran 7:26)

Thus, clothing should not be monotonous: both sexes are allowed to use clothing for beauty, as well as to cover their nakedness. The most important thing is to be humble and godly.

Family of the Prophet

Muslims during the formation of Islam did not have strict rules regarding women's clothing. As Islam spread to other countries, early Muslims adopted various regional traditions, including covering women's faces. But it was not until the second Islamic century that the veil became common, and was first used by the rich and powerful as a symbol of their status.

Curtain

In the first mentions of the Koran about the hijab, it is not referred to as a veil or scarf. By hijab we meant some kind of barrier or screen, as in this verse from the Koran:

“If you ask the wives of the Prophet for any utensil, then ask for it through the veil. This is sinless for your hearts and theirs.” (Quran 33:53)

This verse clearly aims to give the wives of the prophet some degree of protection from unwanted guests and those people who wanted to gossip about them.

Avrat

The Arabic word awrat means those parts of the body that should be covered with clothing. Avrat is any part of the body, equally for men and women, which should not be visible to others. Avrat is interpreted differently depending on the gender of the company in which the person is.

Men

Most Muslims believe that for men, awrah is the part of the body from the navel to the knees, and therefore it should always be covered.

Women

For women the rules are more complex:
. In the presence of men (both Muslim and non-Muslim) who are not related, women should only have their hands and face exposed.
. In the presence of close male relatives, the area from the navel to the knees, as well as the back and stomach, is considered awrat.
. In the presence of Muslim women, the area from the navel to the knees is considered awrat.
. Avrat in the presence of non-Muslim women is a matter of debate:
. Some scholars say that women should hide everything except their faces and hands. This is to prevent women of other religions (who may not know the rules regarding hijab) from telling men about women who wear hijab.
. Other scholars say that if a woman of another religion can be trusted not to talk about a woman wearing a hijab, then one can expose as much in front of her as in front of other Muslim women.

The Hanafi school of thought, followed by the majority of Muslims in the world, agrees that the feet are not part of the awrat and therefore they can be exposed.

There is a general consensus among other schools of thought that everything other than a woman's face and hands is considered awrah.

Husband and wife

There are no restrictions on what a husband and wife can show to each other in private. The Qur'an encourages married couples to enjoy each other's bodies.

Individual alone

Islam places a very high value on modesty, so men and women are not encouraged to be completely naked, but rather to cover the area from the navel to the knees, even when alone. The exception is taking a bath or relieving yourself.

Ban on silk clothing

The ban on silk clothing applies only to men, as it equates them to women. For the same reason, Muslim men are prohibited from wearing gold items.

Clothes that drag on the floor or hang low

Abdullah bin Umar reported: The Prophet said that Allah will not look on the Day of Resurrection at one who drags his clothes on the floor out of vanity. To this Abu Bakr said: “O Apostle of Allah. One side of my izar hangs too low when I’m not paying attention.” The Prophet said: “You are not one of those who do this out of vanity.” (Sahih Bukhari, Volume 7, Book 72, Number 675)

Some scholars say that this relates to a time when fabric was very expensive. Some had their clothes dragging on the floor, which showed their wealth, and this was a symbol of their wealth and pride. As a result of this hadith, some Muslim men prefer to wear clothes that reach just above their ankles.

Hijab and prayer

Most scholars agree that women should cover everything except their hands and face when praying. Covering your face during prayer is prohibited.

For men, at a minimum, the area from the navel to the knees should be covered.

Changing clothes

Men are prohibited from dressing and acting like women and, on the contrary, this is stated in the following hadith:

Narrated by Ibn Abbas: The Prophet of Allah cursed those men who resemble (behave like) women, and those women who resemble men. (Sahih Bukhari, Volume 7, Book 72, Number 773)

Men who cover their faces with a veil

While the issue of Muslim women and the veil receives a lot of publicity, it is often forgotten that there is also a tradition among men to cover their faces.

“There is ample evidence that the Prophet himself covered his face... when the warriors were on horses and camels, they covered their faces... so we are missing the point by focusing too much on women, and by doing so we are likely to misunderstand the significance of wearing a veil for women" Fadwa El Guindi, famous professor of anthropology at Qatar University.