The Qur’anic Dress Code for Women
1 Introduction
This topic
of dress code for women in the Qur’an is an important one as it is under
relentless attack by liberalists in the Qur’an movement. It has become almost a matter of fact among
those in the Qur’an movement that many aspects of clothing regulations that
Muslim women have followed over the centuries are wrong. So the idea of a head cover is outright
rejected, as well as the wearing of a robe (jilbab). What we are left with are vague, self-serving
manipulations of the guidance of Allah.
As I will
show in this article, this liberal view is blatantly wrong. So wrong in fact that I would say that any
authors in the Qur’an movement who have promoted such a view are immediately
disqualified from serious consideration for the simple reason that they have
demonstrated that their biases have trumped the revelation of Allah.
This topic
is a valuable litmus test for liberalism and ideologically biased authors. A similar litmus test is on the topic of
evolution in the Qur’an.
2 Terms and definitions
2.1 Khimar, Jilbab and zeenah
2.1.1 خمار(Khimar)
Lisan Al Arab (لسان العرب): -
والخِمَارُ للمرأَة، وهو النَّصِيفُ، وقيل: الخمار ما تغطي به المرأَة رأَسها، وجمعه أَخْمِرَةٌ وخُمْرٌ وخُمُرٌ
Lane’s Lexicon: -
“A woman's
muffler, or veil with which she covers her head and the lower part of her face,
leaving exposed only the eyes and part or whole of the nose, such is theخمار worn in the
present day: a kind of veil which in Turkish is called يشمق; a woman's head-covering.”
Dictionary of the
Holy Qur’an* (لغة القران), by ‘Abdul
Mannan‘Omar: -
“Head cover, scarf,
covering and especially a woman’s head veil, screen.”
So a خمار is (in the context of a woman and clothing): An item of clothing that covers the head.
2.1.2 جلباب(Jilbab)
Liasan Al Arab (لسان العرب): -
والجِلْبابُ: القَمِيصُ. والجِلْبابُ: ثوب أَوسَعُ
من الخِمار، دون الرِّداءِ، تُغَطِّي به
المرأَةُ رأْسَها وصَدْرَها؛ وقيل: هو ثوب واسِع، دون المِلْحَفةِ، تَلْبَسه
المرأَةُ؛ وقيل: هو المِلْحفةُ. قالت جَنُوبُ أُختُ عَمْرٍو ذي الكَلْب
تَرْثِيه: تَمْشِي النُّسورُ إليه، وهي
لاهِيةٌ، * مَشْيَ العَذارَى، عليهنَّ
الجَلابِيبُ <ص:273>
معنى قوله وهي لاهيةٌ: أَن النُّسور آمِنةٌ منه لا تَفْرَقُه لكونه مَيِّتاً، فهي تَمْشِي إِليه مَشْيَ العذارَى.
وأَوّل المرثية: كلُّ امرئٍ، بطُوالِ
العَيْش، مَكْذُوبُ، * وكُلُّ من غالَبَ
الأَيَّامَ مَغْلُوبُ وقيل: هو ما
تُغَطِّي به المرأَةُ الثيابَ من فَوقُ كالمِلْحَفةِ؛ وقيل: هو الخِمارُ. وفي حديث أُم عطيةَ: لِتُلْبِسْها
صاحِبَتُها من جِلْبابِها أَي إِزارها. وقد تجَلْبَب. قال يصِفُ الشَّيْب: حتى اكْتَسَى الرأْسُ قِناعاً أَشْهَبا، * أَكْرَهَ جِلْبابٍ لِمَنْ تجَلْبَبا(1)
(1 قوله «أشهبا» كذا في غير نسخة من
المحكم. والذي تقدّم في ثوب أشيبا. وكذلك هو في التكملة هناك.) وفي التنزيل العزيز: يُدْنِينَ علَيْهِنَّ من
جَلابِيبِهِنَّ
Lane’s Lexicon: -
جلباب; (S, A, Mgb, Msb, K, &c.) and جلباب; (K;) the latter
mentioned ms an ex. of form by Sb, and thought by Seer to be syn. with the
former, but not explained by anyone except the author of the K; masc. and fem.;
(TA;) A [woman's outer wrapping garment called] ملحفة:
(S:) or this is its primary signification; but it is metaphorically
applied to other kinds of garments: (El-Khafajee, TA:) or a shirt, (K,
TA,) absolutely: or one that envelopes the whole body;
(TA:) and a wide garment for a woman, less than the ملحفة:
or one with which a woman covers over her other garments, like the ملحفة:
or the [kind of head-covering called] خمار: (K :) so in
the M: (TA:) or a garment wider than the خمار., but less than
the رداء ,
(Mgh, L, Msb,) i with which a woman covers her head and bosom: (L:)
or a garment shorter, but wider, than the خمار; the same
as the مقنعة (En.Nadr,TA:) or a
woman's head-covering: (TA:) or the [kind of wrapper called] ٳزار : (1Aar, TA:) or a garment with which the
person is entirely enveloped, so that not even a hand is left exposed, (Har
p. 102, and TA,) of the kind called ملاءة ,
worn by a woman: (TA:) or a garment, or other thing,
that one use as a covering:
(IF, Msb:) pI. جلابيب (S, Mgh, Msb.)
Dictionary of the
Holy Qur’an* (لغة القران), by ‘Abdul Mannan‘Omar: -
“Loose outer
covering; Over-garment; Woman’s gown; Smock; Large outer
covering worn by women; Outer cloak; Women’s outer wrapping garment.”
So a Jilbab
(جلباب)
is either: -
·
A cloak/gown worn as
clothing.
or
·
A cloak/gown worn over
other clothes.
According to
the dictionaries, Jilbab can also refer to the veil/headscarf that covers the
chest (Lisan Al Arab), but Allah uses the word khimar for this meaning (a
woman’s veil being the predominant meaning for khimar) and the word jilbab for
the gown/cloak worn over the woman, which Allah tells women to draw down/lower
on their bodies (themselves) as opposed to their breasts in the verse referring
to the khimar. Allah does not waste
words or use words needlessly, and so we must both expect and respect the
distinction in their uses.
2.1.3 زينة (Zeenat)
Dictionary of the
Holy Qur’an, by Malik Ghulam Farid M.A.: -
“زينة: A thing by which or with which one is
adorned, ornamented, decorated, decked, embellished, beautified or graced, or
by which one adorns himself; an ornament, ornature, decoration, embellishment,
grace or the means of beautifying, adorning etc; beauty.”
Lane’s
Lexicon:
“زينة, the
subst. from [زانه], (MSB) signifies [ما يتزين به] [i.e. A
thing with which, or by which, one is adorned, ornamented, decorated, decked,
bedecked, garnished, embellished, beautified, or graced; or with which, or by
which, one adorns, &c., himself]; (T,S,K;) any such thing; (T, TA;) [any
ornament, ornature, decoration, garnish, embellishment, or grace;] ”
An important
usage of this word is in the sense of something being (made) desirable,
beautiful, alluring etc… Examples of
this kind of usage are to be found at: -
2:212, 3:14,
15:16 etc… in the Qur’an. These are in
form 2 of the verb and have the meaning of making something attractive,
beautiful, alluring, fair etc. The noun
form which is what is used in reference to women (زينة) as found in 24:31, 60,
means that which is desirable, beautiful, pleasing etc… about the woman. This has commonly been translated as her
adornments, which from Merriam Webster: -
1.
The act or process of
making someone or something attractive by decorating: the act or process of
adorning someone or something
2.
Something added to make a
person or thing more attractive
I think that
adornment may in a simple sense be the wrong word to use, as in the usage of
24:31,60, the Qur’an is not referring to anything added to the woman, rather it
is referring to what is already a part of the woman. A word must be found which means ‘that which is
attractive/alluring about them’, specifically sexually given the context of
modesty of the verses at hand. A sense
in which we could still utilise the word adornment is if we are to understand
that all that is good and pleasing, whether on earth or about ourselves is an
adornment from Allah. In this sense we
can harmonise the words and meanings acceptably.
2.2 The Actual Way حجاب (Hijab) is Used in the Qur’an
يَا أَيُّهَا
الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَن يُؤْذَنَ لَكُمْ
إِلَى طَعَامٍ غَيْرَ نَاظِرِينَ إِنَاهُ وَلَكِنْ إِذَا دُعِيتُمْ فَادْخُلُوا
فَإِذَا طَعِمْتُمْ فَانتَشِرُوا وَلَا مُسْتَأْنِسِينَ لِحَدِيثٍ إِنَّ ذَلِكُمْ
كَانَ يُؤْذِي النَّبِيَّ فَيَسْتَحْيِي مِنكُمْ وَاللَّهُ لَا يَسْتَحْيِي مِنَ
الْحَقِّ وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِن وَرَاء حِجَابٍ
ذَلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ وَمَا كَانَ لَكُمْ أَن تُؤْذُوا
رَسُولَ اللَّهِ وَلَا أَن تَنكِحُوا أَزْوَاجَهُ مِن بَعْدِهِ أَبَدًا إِنَّ
ذَلِكُمْ كَانَ عِندَ اللَّهِ عَظِيمًا
O you who believe! do not enter the houses of the Prophet
unless permission is given to you for a meal, not waiting for its cooking being
finished-- but when you are invited, enter, and when you have taken the food,
then disperse-- without seeking to remain for conversation; surely this gives
the Prophet trouble, but he forbears from you, and Allah does not forbear from
the truth. And when you ask of them (the prophet’s wives) any goods, ask of
them from behind a partition/barrier (hijab); this is purer for your
hearts and (for) their hearts; and it does not behove you that you should give
trouble to the Messenger of Allah, nor that you should marry his wives after
him ever; surely this is grievous in the sight of Allah.
(33:53)
As can be seen,
Hijab (حجاب) is here
used as a screen and barrier (as it usually is in the Qur’an). So if anything, the usage of this word with
regard to the head covering is a cultural innovation in Islam, but not the
concept of covering the head.
3 Modesty and Clothing as Defined by the Qur’an
3.1 The Overall Context
وَلَا تَقْرَبُوا الزِّنَا
ۖ
إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا
And do (even) come close to
unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a
way.
(17:32)
As will be
expanded upon below, the general context of the verses which discuss conduct
and attire in relation to men and women operate is that of attaining modesty both
inwardly and outwardly. A critical
purpose of this is so that we stay away from unlawful sexual intercourse and in
fact to cut off what paths we may that would lead to it. As Allah tells us, we must by no means even
come close to such immorality.
وَالْمُؤْمِنُونَ
وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ
يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُقِيمُونَ الصَّلَاةَ
وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ ۚ
أُولَٰئِكَ سَيَرْحَمُهُمُ اللَّهُ ۗ
إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
And (as for) the believing men and the believing women, they
are helpers of each other; they enjoin good and forbid evil and keep up
prayer and pay the poor-rate, and obey Allah and His Messenger; (as for) these,
Allah will show mercy to them; surely Allah is Mighty, Wise.
(9:71)
The
avoidance of immorality is a weighty task, as we are drawn to it by our natural
(but different) inclinations for one another.
Allah has made men and women the helpers of one another in
righteousness, and so they must work to reduce the trials that they may pose to
one another. To this end Allah gives
guidance to the men and women as will be outlined in the sections below.
3.2 Modesty in Character
يَا بَنِي آدَمَ
قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْءَاتِكُمْ وَرِيشًا وَلِبَاسُ
التَّقْوَىَ ذَلِكَ خَيْرٌ ذَلِكَ مِنْ آيَاتِ اللّهِ لَعَلَّهُمْ
يَذَّكَّرُونَ
O children of Adam, We have bestowed upon you clothing to
conceal your shame and as a fine protection. But the clothing of
righteousness - that is best. That is from the signs of Allah that perhaps
they will remember.
(7:26)
The garment of righteousness is the first level of modesty and it is most
important, because a covered up man/woman who acts immorally/immodestly is
worthless. Righteous conduct is the
root, the foundation of modesty.
يَا نِسَاء
النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاء إِنِ اتَّقَيْتُنَّ فَلَا
تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ
قَوْلًا مَّعْرُوفًا
O wives of the Prophet! you are not like any other of the
women provided you are righteous; so (if you are righteous) be not soft in
(your) speech lest he in whose heart is a disease yearn (for you); and
speak appropriate speech.
(33:32)
Here
Allah tells the wives of the prophet (the mothers of the believers) that as
part of righteousness they should not speak softly and in a manner that may
attract a man. This is logical, as a
woman that is righteous and modest in appearance must also be modest in
interaction. Speech is a major aspect of
interaction between any two Muslims/people.
For
people who say that this applies only to the wives of the prophet, does it mean
that it is ok for other women to speak softly and have men in whose heart is a
disease desire/yearn for them? No, there
is no limiting indication on this guidance, we merely given the example of the
wives of the prophet (‘mothers’ of the believers 33:6) because they would
likely have more interaction than other women given their status as wives of
the prophet.
Finally, we must consider that Allah links the carefulness in speech
with righteousness and modesty in interaction with men given that there are
among them those who would yearn for them.
This is a general reality, and is applicable to any woman in accordance
with 17:32 and 9:71.
It can be derived by analogy that men should also avoid being soft in
speech so as to avoid arousing feelings in the women they speak with, this
would fit in quite well with the concept of 33:32, 17:32 and 9:71.
قُل
لِّلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ذَلِكَ أَزْكَى
لَهُمْ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ
Tell the believing men to lower their gaze and (thus)
guard their chastity. That is purer for them. Lo! God is aware of
what they do.
(24:30)
Men should not stare at women; instead they are commanded to lower their
gaze. This is to maintain purity in
thought and aid in protecting themselves from immodesty as per (17:32).
وَقُل
لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ…
And tell the believing women to lower their gaze and
(thus) guard their chastity…
(24:31)
Women should not stare at men; instead they are commanded to lower their
gaze. This is to maintain purity in
thought and aid in protecting themselves from immodesty as per (17:32).
3.3 Modesty in Clothing
3.3.1 The Specific Context
The context
here is explicitly for the dress code of women in the Qur’an.
وَقُل
لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا
يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ* مِنْهَا…
And tell the believing women to lower their gaze and
(thus) guard their chastity, and not to make a show of their beauty
except what (unintentionally) becomes apparent* thereof…
(24:31)
* This is referring
to what becomes apparent from what is hidden.
From Lane’s Lexicon: ظَهَرَ: It was, or
became, outward, exterior, external, extrinsic, or exoteric: and hence,] it
appeared; became apparent, overt, open, perceptible or perceived, manifest,
plain, or evident; (S, Mgh, Msb, K, TA;) after having been concealed, or
latent: (Msb, TA:).
Women must not display/show off their beauty (those parts which
contribute to their beauty), except what unintentionally becomes apparent. This is a general guideline that must be
applied to any interpretation of the dress code of women.
3.3.2 The Commands
وَقُل
لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا
يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ
بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا
لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاء بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ
أَوْ أَبْنَاء بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ
بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ
التَّابِعِينَ غَيْرِ أُوْلِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ
الَّذِينَ لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَاء وَلَا يَضْرِبْنَ
بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ وَتُوبُوا إِلَى
اللَّهِ جَمِيعًا أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ
And tell the believing women to lower their gaze and
(thus) guard their chastity, and not to make apparent their beauty except
what (unintentionally) becomes apparent thereof and to draw their
head-coverings over their bosoms.
And [also tell them] not to reveal their
beauty save to their husbands or their fathers or their
husbands' fathers, or their sons or their husbands' sons, or their brothers or
their brothers' sons or their sisters' sons, or their womenfolk, or their
servants, or male attendants who have no physical desire, or (pre-puberty)
children as yet unaware of women's nakedness. And let them not stamp their
feet so as to draw attention to what they hide of their beauty. And turn
unto God, O believers (both men and women), in order that you may prosper
(24:31)
Women should use their head coverings to cover their bosoms; this would
imply the overlapping of the ends of the head covering. The hair of a woman is a part of her beauty,
of what makes her attractive. So
according to 24:31, in addition to the command to cover the bosoms with the
headscarf, we have a general guideline which independently indicates
that this must be so.
An additional and important aspect of 24:31 is in how we have two modes
of dress for a woman contrasted in the same verse. The first is the mode of dress which covers a
woman’s beauty for maximal modesty when amongst the generality of men.
The second, in contrast to this refers to a less stringent mode of dress
which is suitable for some members of family and for men lacking sexual desire
and children unaware of sex and the allure of nakedness. As is clear, women would not be naked among
the stated category of people (“And let them not stamp their feet so as to draw
attention to what they hide of their beauty” implies that even though
their dress is more relaxed, they as yet cover themselves), however their dress
would be more relaxed and more likely to reveal their beauty (for example if
they were to stamp their feet).
Thus we may derive that what is worn outside would be more extensive and
looser to cover beauty and reduce the visual impact to those who may be
otherwise aroused/distracted by it. What
could suffice to fulfil this requirement?
يَا أَيُّهَا
النَّبِيُّ قُل لِّأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاء الْمُؤْمِنِينَ يُدْنِينَ
عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ ذَلِكَ أَدْنَى أَن يُعْرَفْنَ
فَلَا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا
O Prophet! Tell your wives and your daughters and the
women of the believers to bring down/lengthen over their bodies of their
cloaks/gowns. That is better for being recognized and not being
annoyed/harmed. God is ever forgiving, merciful.
(33:59)
Women are to cover themselves with a Jilbab, which is a garment/cloak
that can cover the clothes beneath. This
is to make the woman recognizable as a Muslim woman. An aspect of the recognisability here is the
modest appearance and style of the jilbab, which is a long/lengthened cloak or
gown. This is the command of Allah
not a culturally variable tradition.
This recognisability will be across time and culture, so
the argument that women will dress according to times or in a manner suitable
to the times is false. If Muslim women
choose to dress as they please, with the infinite levels of modesty that
feminists and liberalists would aim for, where exactly would the recognition of
their Muslim nature as indicated in 33:59 reside? In their tight jeans? Their tight tops? Their long flowing hair? Their visible cleavage?
The other reason associated with this form of clothing is to help
decrease the chance of women being annoyed/hurt. Annoyed why?
Obviously due to the men who would desire them if they saw the beauty of
the women. Feminists may not like
accepting this reality, but that is their problem. To mention that women dressing modestly as
Allah commands can in some circumstances make them targets does not refute the
dress code, rather it points to circumstances which must be dealt with in the
society or from which Muslims must travel away.
وَالْقَوَاعِدُ
مِنَ النِّسَاء اللَّاتِي لَا يَرْجُونَ نِكَاحًا فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ
أَن يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَاتٍ بِزِينَةٍ وَأَن
يَسْتَعْفِفْنَ خَيْرٌ لَّهُنَّ وَاللَّهُ سَمِيعٌ عَلِيمٌ
... And the elderly (post menstrual) women who have no
desire to get married commit nothing wrong by laying aside their (outer)
garments without making a show/display of their beauty. And to
refrain from this is better for them. Allah is hearer, knower
(24:60)
This would imply
that the elderly/postmenstrual woman can take off her Jilbab as long as her remaining
clothes do not show off or make a display of her beauty. مُتَبَرِّجَاتٍ here
meaning making a display or show of themselves.
If we did not understand it in this way (i.e., no Jilbab/outer
covering), then it would imply that Allah is saying older women can take off
their normal (non jilbab) clothes in a way that somehow does not show off their
bodies. It is likely that such older
women would be dressing in a manner closer to how they would normally dress with
their family and the categories mentioned in 24:31, though it is better that
they maintain optimal modesty in dress.
Of course,
Allah tells such women that it would be better if they did not dress in such a
manner.
4 Responses to Critics
4.1 The Khimar is a Sheet/Nowhere are Women Told to Cover their Heads.
Many liberal Muslims try to say that
as a khimar can mean various things, like a cover or anything which covers, and
so they say that we should not limit it to just the meaning of headscarf. Hence, they say, unless we take a backward
cultural interpretation of khimar, we have no reason to interpret it as a head
covering.
My answer to this is: the correct
understanding must be derived from the context in which the word is, in this
case the ayah and the Qur’an as a whole.
The ayah context is something that the women would have with them, which
can be drawn over their breasts, which contextually has a predominant meaning
of headscarf/ veil. The Qur’an and ayah
context is of modesty and concealing the beauty of a woman. We must note also that when we look up the
word khimar (خمار) in the classical dictionaries in relation to women, the most
obvious and foremost meaning is that of the headscarf or head covering.
Consider,
instead of Allah telling the women to pull their cloaks, dresses or shirts over
their breasts (i.e., hide their cleavage), hence leaving them free to wear or
not wear a veil, Allah tells them to use THEIR headscarves to
cover their breasts/cleavage (which within the liberalist context would just be
an extra unnecessary bit of clothing).
To say that
Khimar (خمار) means
table cloth or some random sheet is illogical within the language/ayah/Qur’an
context (why would women be carrying around random covers?). To say that the khimar is mentioned only as a
cultural fashion with no religious significance ignores the context (modesty/hiding
what contributes to beauty) as well as unnecessarily ignores the establishment
of a normative practice of:
1.
Maintaining and using the veil
2.
Covering the breasts with it(‘s
ends).
Consider that
men to this day in the gulf wear head scarfs that they let fall down on both
sides of their faces, down to and below their shoulders. It is blindingly obvious that women of the
time of the prophet, in the desert, would have sensibly worn the same kind of
headscarf. So now imagine a woman
wearing such a headscarf, Allah then tells them to wrap its ends (which would
be on both sides of their faces) such that their overlapping covers their
bosoms. So simple, so clear and so
obvious. It should be noted that if used
in relation to a man, khimar can mean a man’s headscarf too, I wonder how much
effort liberalists would make to say ‘No, No it’s just a sheet men have that’s
all’.
Finally, Allah nowhere explicitly says that a
woman’s back must be covered by clothing, or that ¾ of a woman’s leg cannot be
exposed and so on. They are however unambiguously
implied by the command to hide a woman’s beauty, by the command to cover their
bodies with a Jilbab/gown and to use the Khimar/headscarf to cover their
bosom. If women are
told to cover their bosoms with their headscarves (within the context of
modesty), it is taken for granted that they are covering their heads, so there
is no need to explicitly state it.
So the argument that the head is not mentioned explicitly is
merely a biased tactic to avoid wearing the head cover. Case closed.
If it is agreed that khimar means a headscarf, but that
it is to be removed from the head to cover the bosom, then it’s like saying
(within the context of modesty) “I was told to cover my naval with my top… so I
took off my top and wrapped it around my belly”… Illogical!
Also, imagine the discomfort for the women of the dessert who normally
covered their heads! Still, they have to
suck it up for the sake of the modern day liberalist, feminist women.
4.2 Men Should be Able to Control Themselves
‘Why should
we have to inconveniently cover ourselves up?
Can’t men control themselves??’.
This is
commonly hurled by ignorant feminists as a seemingly good argument, it is
typically stated condescendingly. It is
a pathetic argument for the following reasons.
The first
reason is that the urge to show off physically is a powerful and recognisable
female trait; can women not control themselves enough to not show off? Why should men have to look at what arouses
them everywhere while not being able to act upon that arousal?
The second
reason is that the weak and flawed nature of humanity, all of it, is a Qur’anic
fact. When you recognise that there are
likely many who are quite flawed and weak, the logic of acting responsibly and
cautiously becomes irresistible. To act and
dress modestly is the most righteous and safest path to follow.
The third
reason is seen clearly in the following verse.
وَالْمُؤْمِنُونَ
وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ
يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُقِيمُونَ الصَّلَاةَ
وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ ۚ
أُولَٰئِكَ سَيَرْحَمُهُمُ اللَّهُ ۗ
إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
And (as for) the believing men and the believing women, they
are helpers of each other; they enjoin good and forbid evil and keep up
prayer and pay the poor-rate, and obey Allah and His Messenger; (as for) these,
Allah will show mercy to them; surely Allah is Mighty, Wise.
(9:71)
So instead
of women looking for excuses as to why they should be able to show themselves
off physically, they should seek to act in a manner which helps both their
righteousness and that of men.
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