Al-Islam.org - Hijab (Islamic Modest Dress)

The Hijab Conundrum: Why Some Are Taking It Off - 9th Muharram 1438/2016

Aliwaale — Wed, 07 Oct 2020 16:11:33 +0000

Hijab

Women

The Hijab Conundrum_ Why Some Are Taking It Off

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Mohammed Al-Hilli

Place(s):

Toronto, ON, Canada

Publisher(s):

Jaffari Islamic Center

Date:

Muharram 09, 1438/2016

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Philosophy of Hijab - Muharram 1435/2013

Aliwaale — Mon, 05 Oct 2020 21:33:03 +0000

Hijab

Philosophy of Hijab - Sheikh Mansour Leghai

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Mansour Leghaei

Place(s):

Stockholm, Sweden

Publisher(s):

Imam Ali Islamic Center

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Woman’s Value and Role

Aliwaale — Thu, 16 Feb 2017 17:35:48 +0000

Social Status of Women

Women in Islam

Woman

This text discusses the status of women in Islam and sheds some light on a lot of important issues which the woman is exposed to in her daily life, such as her value and role, her rights, her learning, the veil, marriage, divorce, chastity, woman’s work and so on.

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Al-Maaref Islamic Cultural Association

Al-Ma'arif Books

Islamic 'Hijab' For Men

Zeinab Donati — Tue, 15 Mar 2016 16:57:01 +0000

Hijab

Islamic 'Hijab' For Men

Compiled and Translated by Saleem Bhimji

Along with the topic of Hijab for women, there is also another discussion which is hardly ever mentioned and that is of the Hijab for men.

Although the term Hijab is used for the clothing of the Muslim man it is not the same style and type of 'Hijab' that women have been commanded to wear. For many reasons which Allah (SWT) in His infinite wisdom has laid out, women must cover their entire body from the eyes of those who are her non-Mahrams, and men too, to an extent must also observe this rule, which we briefly mention here.

Information for this writing has been taken from "Paradise of our Youth" and "Islamic Rulings related to Men and Women" which contains the rulings of eight Mara'ja Taqlid, both originally in Farsi, translated into English.

From the Ahadith of the Prophet and the Holy Ahl Al-Bayt (peace be upon all of them), regarding the type of covering that men must observe including the impressibility of imitating the non-Muslims (Kuffar), and the various other conditions, we can draw this conclusion that the man too, just like the Woman must not wear clothing that is not appropriate, tight fitting, and those that show off his body.

Keeping this in mind, the Muslim man must not let his ego and desires get the best of him and in all instances, must not wear clothing that is referred to as "Shuhrah" or clothing that is not commonly worn which would make him stand out in a crowd. This clothing will obviously differ according to where a Muslim is living, thus for a Muslim living in the "West", wearing the long Arab shirt outside on the streets may be classified as Shuhrah, but wearing the same in a Muslim gathering will be permitted.

It must also be mentioned that the term Hijab, in relation to men, does not have the same technical meaning as it does in reference to Women, since the human-nature of a man and woman are quite different, thus too are their 'Hijab'. What must be pointed out is that the word Hijab simply means 'covering' and thus, men too must cover their bodies from the view of non- Mahram women.

We read the following rule in the Tawdhiul Masaa'il that; "It is haram for a woman to look at the body of a man, with the exception of his face and hands; and that it is haram for a woman to look at the body of a non-Mahram man - whether with the intention of lust or without it.

Thus, according to the late Ayatollah Khomeini, which has been mentioned above and can be found in both his 'Tawdhiul Masaa'il" and "Tahrir Al-Wasilah", we see that in the ruling of looking at the opposite sex, both men and women are counted as equal.

In a tradition mentioned in the book Mustadrak Al-Wasa'il, volume 2, page 558, there is a Hadith from the Prophet of Islam (peace be upon him and his family), in which he stated that, "It is not allowed for women to look at men."

In the same way that a man looking at a non-Mahram women will lead to corruption and evil in the society, so too a woman must not look at the body of a non-Mahram man. Insha-Allah, this is one of the first steps to prevent corruption and immorality from spreading throughout our societies.

It should be mentioned though that it is not Waajib for the man to completely cover his body as it is for the woman, but it is Haram for the woman to look at the body of a non-Mahram man. Thus, in order for women not to fall into this sin, it has been recommended by our 'Ulama that men cover their entire body, and should refrain from wearing short-sleeve shirts, and clothing that shows off their bodies.

To end this discussion, we quote from a few of the Mara'ja Taqlid of the Shi'a world regarding the covering (hijab) of Men.

The following codes refer to the Marja' Taqlid whose opinions we have quoted:

[G]
Ayatullah Al-'Uzma Muhammad Riqa Gulpaygani

[K]
Ayatullah Al-'Uzma Rohullah Khomeini

[L]
Ayatullah Al-'Uzma Muhammad Faqil Lankarani

[M]
Ayatullah Al-'Uzma Nasir Makarim Shirazi

[S]
Ayatullah Al-'Uzma 'Ali Al-Husaini As-Seestani

Covering for Men in the presence of non-Mahram Women

Rule: Men must cover their private parts while in the presence of non-Mahram Women, but it is not Waajib to cover the rest of the body. G/K/L/M/S

(Behjat): According to obligatory precaution (Ihtiyaat Waajib), a man must cover his body from non-Mahram Women even if it (not covering the body) does not lead one to a haram act, and if it does lead one to it, then without doubt it is Waajib to cover it in the same way that covering the private parts from the view of non-Mahram Women is Waajib.

Rule: According to recommended precaution (Ihtiyat Mustahab), men must cover other parts that are normally covered by men while in the presence of non-Mahram Women, especially if the man knows that the non-Mahram Women will look at them with a lustful intent. K/L/M

(Behjat): According to obligatory precaution (Ihtiyat Wajib), men must cover their body from the view of non-Mahram Women, even if it does not lead one to a haram act, and if it does, then without doubt it is Waajib to cover it.

(Gulpaygani): According to obligatory precaution (Ihtiyat Wajib), a man must cover those parts that are commonly covered by men in the event that they know that a non-family member woman will look at him.

Therefore: Men must cover the area above their wrist, the chest, feet and other parts that men usually cover from non-Mahram Women who are in their presence. As for covering the other parts such as the head, face, and hands, it is not necessary.

Rule: It is Haram to expose any part of the body with the intention of sexually arousing non-Mahrams. A/G/K

(Behjat): If it helps or leads one to commit a haram act, then without a doubt it is Waajib to cover the body.

Therefore: It is haram for a man to expose his arms, chest or any other part of his body with the intention of having non-Mahram women look at him. Also, it is Haram from him to wear a see-through shirt with the intention of having non-Mahram women look at his body, thus he must also refrain from these acts. If clothing such as a short sleeve shirt is worn, but not with the intention of arousing others, but it is known that others will fall into sin, then according to recommended precaution (Ihtiyat Mustahab), one should not wear such clothing.

Question: Can a non-Mahram woman give an injection to a man, take their blood pressure, or take an x-ray of them?

Answer: If it necessitates touching or looking at the body of the man, then it is not allowed, except in the case of necessity. A/G/K/L/M/S

(Behjat): If looking at the body of a non-Mahram man, does not lead one to commit a Haram act then, according to obligatory precaution (Ihtiyat Wajib) it is not allowed to look at his body, and if it will lead one to commit a Haram act, then without doubt, it is Haram (to look). In either scenario, it is not allowed to touch the body of a non-Mahram man except for in the case of necessity.

Question: In the event that a man knows that a non-Mahram woman will look at him, can he expose a bit more of his body than that which is normally covered by men? For example, can they (men) be in the house with their underclothes on, go out to wash carpets, car, etc. and roll up their pants in the event that they know that non-Mahram women will look at them, or swim in the presence of non-Mahram women?

(Gulpaygani): If it is with the intention of leading others into something forbidden, then it is Haram, and if not, then according to obligatory precaution (Ihtiyat Wajib) one must still cover that which is normally covered.

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Saleem Bhimji

In Defence of Islamic Laws

Zeinab Donati — Mon, 11 May 2015 14:44:58 +0000

This book contains the text of three memoranda submitted by the author to the Kenyan government in response to a request by the government seeking clarification on issues of the laws of matrimony,succession, and hijab in the Shi'a faith.

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Sayyid Sa'eed Akhtar Rizvi

Bilal Muslim Mission of Tanzania

In Defence of Islamic Laws Four Memoranda on Various Personal Laws of Islam by Allamah Sayyid Sa'eed Akhtar Rizvi Published by: Bilal Muslim Mission of Tanzania P. O. BOX 20033 Dar-Es-Salaam Tanzania TEL: 2120111 / 2112419 - FAX: 2116550 e-mail: bilal@cats-net.com www.bilaltz.org

Important notice:

DISCLAIMER: The information presented in this Digital Edition is for information purposes only and cannot be used to determine current Islamic legal opinions nor as a definitive stance of the teachings of Islam as conveyed by the Prophet and the Ahlul Bayt and as such.

The Ahlul Bayt DILP Team

Beauty of Concealment and Concealment of Beauty

Zeinab Donati — Mon, 11 May 2015 05:57:28 +0000

Hijab

A lecture by the wife of the former PM of Iran on the beauty of concealment. The movement to abolish the hijab, and the message of hijab.

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Zahra Rahnavard

Sayyid Ali Raza Naqvi

Cultural Consulate of the Islamic Republic of Iran

Hijab and Family Life

Aliwaale — Mon, 25 Feb 2013 09:15:38 +0000

Hijab

Woman

In this paper, the author examines the impact hijab has on keeping the family structure intact.

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Mohammad Ali Shomali

Ahlul Bayt World Assembly

Hijab, A Divine Value

Zeinab Donati — Wed, 30 Jan 2013 14:17:20 +0000

Islamic Culture

Hijab

by
Sheikh Mansour Leghaei

Imam Husain Islamic Centre
6 Lang Road Earlwood SYDNEY NSW 2206
AUSTRALIA

Tel: (61-2) 9558 1114
Email: info@ihic.org.au
http://www.ihic.org.au
*****

In the Name of God; the Most Compassionate, the Most Merciful

“Tell the believing men that they shall subdue their eyes, and safeguard their private parts (from being seen). This is purer for them. God is fully Cognizant of everything they do. And tell the believing women to subdue their eyes, and safeguard their private parts (from being seen). And they shall not display their beauty and ornaments, except what is apparent of it. And they shall draw their scarves over their bosoms ” (Holy Qur’an, Surah an-Nur, 24:30, 31)

Throughout the whole history of the human race, people have wanted to change the appearance of their bodies. Archeological evidence and contemporary practices around the world have shown that humans add clothing, paint or jewelry and even alter the shape of their body parts.

The Functions of Clothing

Man without clothes appears to be a peculiarly, perhaps uniquely, naked animal, or a hairless naked ape. There is, however, a false implication in this title, which is that other apes are clothed by hair or fur. That is apart from not being up righting which requires less covering.

The question, therefore, is why people adorn their bodies, why people wear and have worn clothes, and what are the functions of clothing?

In general there are two main theories in regards to the function of clothing:

1. Seduction

It may be surprising to learn that some of psychologists of today suggest that the motivation of wearing clothes is precisely that of immodesty or exhibitionism. They argue that it is the job of clothing to attract attention to the body rather than to deflect or repel that attention. The body, then is more openly on display according to this theory.

Rudofsky1, for example, is explicit on this matter; he argues that the woman has to keep her mate ‘perpetually excited by changing her shape and colours. Women`s clothes, he says, are governed by the Seduction Principle and men`s clothes are governed by the Hierarchical Principle.

His theory has also been associated with what has become known as the ‘theory of the shifting erogenous zone`. Erogenous zones or body hot spots are different parts of the body of a female, which are seen as more attractive. Such as hair, breast, bottom, legs, etc.

2. Protection

According to this theory the primary motivation of clothing has been to protect the body against physical and psychological (moral) dangers;

a. Physical danger

• weather: cold, hot,

• accidents: in dangerous occupations such as sports and some other crafts,

• human or animal enemies.

b. Psychological (Moral) danger against

• indecency and immodesty

• sexual assault

• family dissolution

• to achieve modesty and concealment.

The problem of the issue of the Hijab is the realisation of the need for protection. Once the individual realises that the modest dress protects the person from all of the possible waiting dangers, the practice of Hijab becomes unavoidable.

The Functions of Clothing in Divine Religions

Divine religions have been prescribed to lead and guide human kind to prosperity and salvation. That is to help him enjoy a peaceful life both in this life and the hereafter.

To this end, they have supported the theory of protection. They teach clothing should serve the purpose of modesty and concealment. A woman with a modest dress is more secure. By modest dress she secures herself as well as society.

Divine Religions and Women`s Head Cover

Divine Religions and Women`s Head Cover2

1. Woman`s Head Cover in Judaism

In the Jewish tradition when a Jewish woman3 did go out in public, she always went out with a head covering which also covered the whole face, leaving one eye free.

Going out without a head covering was considered so shameful that it was grounds not only for divorce by the husband, but divorce without the obligation to pay the Ketubah.4

“ These are they that are put away without their Ketubah... if she goes out with her head uncovered.” In fact, Rabbi Meir is quoted as saying that it is a duty for a husband to divorce a woman who goes out without her head covered.

In the Book of Daniel (written after 160 B.C.E.) there is a clear evidence that it was customary for women to cover their heads and faces in public.

“ Now Susanna was a woman of great beauty and delicate feeling. She was closely veiled, but those scoundrels ordered her to be unveiled so that they might feast their eyes on her beauty.”

A Jewish woman in Palestine before and after the Common Era5, and probably also later in Babylonia , then always appeared in public with their head and face largely covered.6

In connection with the previous resources the Talmud7 relates the following:
“Kimhit, the mother of seven sons who successively held the office of high priest, was once asked by what merit of hers she was so blessed in her sons. Because, she said: the beams of my home have never seen my hair.” (Yoma 47a)

Face Cover in Judaism

Veil, a cover for the face, or a disguise, from the earliest times has been a sign of chastity and decency in married women. As the sign of chastity they had to cover their faces with veils in the presence of strangers. The putting on of the veil marked the transition from girlhood to womanhood.

Rebekah, the bride, covered herself with a veil on meeting Issac, the groom, (Gen.xxiv.65).

A widow did not wear a veil (Gen. xxxviii.19).

In modern times the bride is covered with a veil in her chamber in the presence of the groom, just before they are led under the canopy. This remaining tradition, resembles the idea that as if the groom is the first whose eyes could celebrate seeing the bride`s face and hair.!

2. Christianity and Woman`s Head Cover

“If a woman does not wear a veil, let her hair be cut; but if it is disgraceful for a woman to have her hair cut off or her head shaved, then let her wear a veil.” 1Corinthians, 11:6. 8

“Judge for yourselves. Is it becoming for a woman to worship God without covering for her head? Does not nature itself teach you that long hair is disgraceful for a man but glorious for a woman? For her hair is granted her for a covering. In case, however, anyone seems anxious to dispute the matter, we do not observe such a practice, neither do the churches of God.” 1Corinthians, 11:13 .

Woman`s Head Cover in Islam

“ And they shall not display their beauty and ornaments, except what is apparent of it. And they should draw their khemaars over their bosoms, and shall not relax this code in the presence of other than…” (Qur’an, Surah an-Nur, 24:31)

The term ‘Khemaar` in Arabic means whatever clothes which may cover the head, like scarf. The context of the Ayah clearly shows that head covering is an issue out of discussion, perhaps because it has already been mentioned in the previous Scriptures.

The Ayah is asking for something more, i.e. to make the scarf or whatever women are covering their hair with, long enough to be able to draw it over their bosoms and necks.

1. Malcolm Barnard, ‘Fashion as Communication` p. 54.
2. Although, modest dress in divine religions is not merely a head cover, in this examination I decided to present the head cover only for it is the most vividly symbol of Hijab seen by observers.
3. By woman here is meant a married woman. However, since the usual marriage age for a girl was 13, the distinction is not terribly significant.
4. A marriage contract, containing among other things the settlement on the wife of a certain amount payable at her husband`s death or on her being divorced. ‘The Jewish Encyclopedia`1909 prepared by more than 600 scholars and specialists.
5. The period coinciding with the Christian era.
6. Leonard Swidler, women in Judaism, 1976 p.p. 121-123.
7. The collection of ancient Rabbinic writings consisting of the Mishnah and the Gemara, constituting the basis of religious authority in Orthodox Judaism. Talmûd in Hebrew means learning, instruction, from lâmad, to learn.
8. Corinthians (ke-rîn thê-en), two EPISTLES of the NEW TESTAMENT, 7th and 8th books in the usual order, written to the church at CORINTH by St. PAUL . First Corinthians (A.D. 55?) is one of the longest, most important epistles.

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Mansour Leghaei

Liberation by the Veil

Administrator — Wed, 21 Nov 2012 10:22:30 +0000

Hijab

Woman

In the name of Allah, the Beneficent, the Merciful

Modesty and chastity , very important ideologies with Islam, are achieved by prescribing standards on behavior and the dress of a Muslim. A woman who adheres to the tenements of Islam is required to follow the dress code called Hijab, other synonymes are Veil, Purdah, or just Covering.

It is an act of faith and establishes a Muslim's life with honor, respect and dignity. The Hijab is viewed as a liberation for women, in that the covering brings about “an aura of respect” (Takim, 22) and women are recognized as individuals who are admired for their mind and personality, “not for their beauty or lack of it” ( Mustafa ) and not as sex objects.

Contrary to popular belief, the covering of the Muslim woman is not oppression but a liberation from the shackles of male scrutiny and the standards of attractiveness. In Islam, a woman is free to be who she is inside, and immuned from being portrayed as sex symbol and lusted after.

Islam exalts the status of a woman by commanding that she “enjoys equal rights to those of man in everything, she stands on an equal footing with man “ (Nadvi, 11) and both share mutual rights and obligations in all aspects of life.

Men and women though equal are not identical, and each compliments the other in the different roles and functions that they are responsible to. “ From an Islamic perspective, to view a woman as a sex symbol is to denigrate her. Islam believes that a woman is to be judged by her [virtuous] character and actions rather than by her looks or physical features” (Takim, 22).

In the article, “My Body Is My Own Business”, Ms. Naheed Mustafa , a young Canadian born and raised, university-educated Muslim woman writes, “The Quran [ which is the Holy Book for Muslims] teaches us that men and women are equal, that individuals should not be judged according to gender, beauty, wealth or privilege.

The only thing that makes one person better than another is his or her character.” She goes on to say, “In the Western world, the hijab has come to symbolize either forced silence or radical, unconscionable militancy. Actually, its neither. It is simply a woman's assertion that judgement of her physical person is to play no role whatsoever in social interaction.”

Muslims believe that God gave beauty to all women, but that her beauty is not be seen by the world, as if the women are meat on the shelf to be picked and looked over. When she covers herself she puts herself on a higher level and men will look at her with respect and she is noticed for her intellect , faith and personality, not for her beauty.

In many societies, especially in the West, women are taught from early childhood that their worth is proportional to their attractiveness and are compelled to follow the male standards of beauty and abstract notions of what is attractive, half realizing that such pursuit is futile and often humiliating (Mustafa).

Chastity , modesty, and piety are promoted by the institution of veiling. “The hijab in no way prevents a woman from playing her role as an important individual in a society nor does it make her inferior.” (Takim,22)

A Muslim woman may wear whatever she pleases in the presence of her husband and family or among women friends. But when she goes out or when men other than her husband or close family are present she is expected to wear a dress which will cover [her hair and] all parts of her body , and not reveal her figure.

What a contrast with Western fashions which every year concentrate quite intentionally on exposing yet another erogenous zone to the public gaze! The intention of Western dress is to reveal the figure, while the intention of Muslim dress is to conceal [and cover] it, at least in public (Lemu,25).

The Muslim woman does not feel the pressures to be beautiful or attractive, which is so apparent in the Western and Eastern cultures. She does not have to live up to expectations of what is desirable and what is not. Superficial beauty is not the Muslim woman's concern, her main goal is inner spiritual beauty. She does not have to use her body and charms to get recognition or acceptance in society.

It is very different from the cruel methods that other societies subject women, in that their worth is always judged by their physical appearance. The are numerous examples of discrimination at the workplace where women are either accepted or rejected, because of their attractiveness and sex appeal.

Another benefit of adorning the veil is that it is a protection for women. Muslims believe that when women display their beauty to everybody, they degrade themselves by becoming objects of sexual desire and become vulnerable to men, who look at them as “ gratification for the sexual urge”(Nadvi,8).

The Hijab makes them out as women belonging to the class of modest chaste women, so that transgressors and sensual men may recognize them as such and dare not tease them out of mischief” (Nadvi, 20). Hijab solves the problem of sexual harrassment and unwanted sexual advances, which is so demeaning for women, when men get mixed signals and believe that women want their advances by the way they reveal their bodies.

The western ideology of, 'if you have it, you should flash it!' is quite opposite to the Islamic principle, where the purpose is not to bring attention to ones self, but to be modest. Women in so many societies are just treated as sex symbols and nothing more than just a body who “display themselves to get attention” (Mustafa) .

A good example is in advertising, where a woman's body is used to sell products. Women are constantly degraded, and subjected to reveal more and more of themselves. .

The Covering sanctifies her and forces society to hold her in high esteem. Far from humiliating the woman, Hijab actually grants the woman an aura of respect, and bestows upon her a separate and unique identity (Takim, 22).

According to the Qu'ran, the same high standards of moral conduct are for men as it is for women. Modesty is essential in a man's life, as well, whether it be in action, morals or speech. Islam also commands proper behavior and dress of men, in that they are not allowed to make a wanton show of their bodies to attract attention onto themselves, and they too must dress modestly. They have a special commandment to lower their eyes, and not to brazenly stare at women.

In Sura an-Nur of the Holy Qu'ran it says,

“ Say to the believing men that they should lower their gaze and guard their modesty; that will make for greater purity for them, and God is well acquainted with what they do”. (4:31)

Many of the misconceptions of the Muslim woman in the west, particularly her veil stems from Arab and Muslim countries that have deviated from the true doctrines of Islam, and have “ mixed up Islamic principles with pre-Islamic pagan traditions” (Bahnassawi, 67)

In this present period of decline from Islam, many Muslim women are alienated , isolated from social life, and are oppressed by Muslim men and rulers who use the name of religion for their injustices. (Bahnassawi, 65)

In this instance, the Hijab is used as a means of keeping many Muslim women away from society, with the misconception that it signifies isolation and weakness. But as many Muslim women come back into the fold of the untainted and true Islam, they are able to recognize the injustice of men who have for so long stripped them of their rights to be an integral part of society and “deserving the same dignity, honor, progress and prosperity as the men” (Nadvi,26).

Women regaining their true identity and role in society, are now wearing Hijab and embracing its concept of liberation for women, and are taking their rightful places that Islam had endowed upon them fourteen hundred years ago.

Works Cited

• Bahnassawi, El Salem. Woman Between Islam and World Legislations. Trans. Abdul Fattah El-Shaer. Kuwait: Dar ul Qalam, 1985.

• Lemu, Aisha and Fatima Heeren. Woman in Islam. England: Islamic COE, 1978.

• Mustafa, Naheed. “My Body is My Own Business.” Shia International. Oct. 1993: 29.

• Nadvi, Mohammad. Modesty and Chastity in Islam. Kuwait: Islamic Bk, 1982.

• Takim, Liyakatali. “The Islamic and Muslim View of Women.” Shia International. Oct. 1993: 22.

Please copy and distribute to whoever can benefit from the above paper.

Thank you, peace and blessings of Allah to all my brothers and sisters in Islam.

Sehmina Jaffer Chopra

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Sehmina Jaffer Chopra

Laws and Practices: Why Do Muslims Have a Dress Code

Aliwaale — Tue, 30 Oct 2012 09:25:50 +0000

Dresscode

Hijab

A brief text which talks about Hijab and dress code in Islam through textual and logical proofs.

Why Do Muslims Have a Dress Code?

“And tell the believing men to lower their gaze and be modest…And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent….”(Holy Qur'an: Chapter 24, Verses 30-31)

Islam does not forbid men and women to interact, but enjoins them to adopt a code of behavior characterized by modesty so that they may treat one another with full and appropriate respect. Islamic modest behavior consists of piety and mutual respect, as well as a standard of dress often identified by the headscarves worn by Muslim women.

Lower Your Gaze for the Good of Your Spirit

The philosophy behind what is commonly called hijab – Islamic modest dress – is rooted in the concept of guarding one’s senses from anything that may lessen one’s innocence. Imam ‘Ali, the cousin and son-in-law of the Prophet of Islam (may peace be upon him and his family), said,

“The eye is the spy of the hearts and the messenger of the intellect; therefore lower your gaze from whatever is not appropriate to your faith...” Lantern of the Path

In the modern world, our senses are bombarded from all directions with a plethora of sights, sounds, and smells. Islam teaches us to control what our senses are exposed to since our experiences affect us externally as well as spiritually. A smell of perfume may call to mind a distant memory of one’s grandmother; the sound of fireworks may startle and bring forth an image of war; the sight of a beautiful woman in a revealing dress may bring feelings of unwanted and inappropriate arousal.

When our senses witness immorality, crime, or debauchery, even though we are not guilty of committing the offense, we lose a degree of innocence. We all hold childhood memories of a moment when we went through such a loss of innocence. What was once something shocking or held in special status falls into the realm of the ordinary.

In Islam, it is not only for parents to carefully guard what their children are exposed to, but it is for the adults to also guard themselves. Failure to do so can eventually lead to spiritual sickness.

Thus, the larger philosophy behind hijab is one of maintaining dignity and purity and applies to all facets of life and not exclusively to dress. We must prevent ourselves from looking at the opposite sex in a lustful way, and we must dress so that we are regarded with respect.

The Proper Observance of Hijab

The Qur’an addresses Islamic modest dress as follows:

“And tell the believing men to lower their gaze and be modest. That is purer for them. Lo! Allah is aware of what they do. And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to [those relatives who fall within bounds of close relationship explained in the Qur’an]...” Chapter 24, Verses 30-31.

The purpose of this modesty is to maintain the dignity of both men and women when they interact.

• First, men are required to take the lead in respecting women. They should not engage in or approve of any activity which objectifies or demeans a woman. They are also required to cast down their gazes in humility and to observe the general philosophy of modesty of the heart and dress. They must wear decent clothing and avoid activities and places that will cause them to witness that which they should not.

• Hijab does not prevent men and women from interacting for the purpose of study, work, performing good deeds, and so on. Rather, when hijab is mutually observed, such interactions will take place in sincerity of purpose and devoid of impropriety.

• Women should respect themselves as dignified beings and interact with men in purity. They should not modify their behavior around men so as to seem invitingly attractive or flirtatiously pleasing and thus allow themselves to be objectified.

• When among men who are not close relatives, women should dress modestly so that their adornment (source of beauty and attraction) is covered. Muslim scholars unanimously state that a woman should respectably cover all except her hands and face. Muslim women fulfill this requirement by wearing loose fitting clothing and covering their hair with scarves.

• The requirements for modest dress differ between the sexes due to fundamental biological distinctions and causes of attraction. One will observe these distinctions in Western society where a relatively small number of women read pornographic magazines or visit prostitutes when compared to men who engage in such activities.

• Contrary to some views, hijab is not a sign of inferiority of woman nor is it imposed upon her by the opposite sex. Before God, men and women are distinguished from one another only in terms of individual piety. When observing modest dress, before one another, they are distinguished by non-physical characteristics such as intellect and integrity.

• Islamic modest dress does not socially suffocate women by denying them free and necessary movement, expression of opinion, education, health care and other human rights. Rather, hijab assists in building a sound society and reduces the number of crimes such as rape and molestation since a possible stimulus for such crimes is not present when hijab is observed. Observance of hijab is part of a larger system in Islam that when properly followed maintains the dignity of men, women, and society as a whole.

What do Muslim Women Really Think About Hijab?

• “I can feel the extra respect coming my way. People take me more seriously, and I feel protected and confident when I step out.” Dr. Mrs. N.Z. Vakil, M.D.

• “In the modern society of today, a woman has always been looked upon as just another sexual object for the men. Why should one display one’s beauty for unwanted eyes to feast upon? The Hijab protects a woman’s honor and doesn’t arouse unwanted passion from the opposite sex. I feel if the women were to universally adopt the Islamic code of dressing, the rate of incidences of teasing, molestation, rape, etc. would be negligible. Wearing the hijab gives me more confidence in myself as a woman and it doesn’t obstruct me in any way in my profession.” Mrs. Salva I Rasool, Graphic Designer

• “I am a convert to Islam and so I can compare the experiences of life with and without Islamic Modest Dress. I am well aware of the attitude in Western society that hijab is repressive or hinders the freedom of a woman. My experience with hijab and my study of Islam allows me to understand that this is not the case. Non-Muslim people may sometimes stare, but in hijab I am always treated with respect. I have never had trouble getting or maintaining a job, I no longer face unwanted advances or lewd comments from the opposite sex, and I feel more dignified than without hijab. I realize now I can be accepted and interact with others as my true self once my appearance is not allowed to be the controlling factor. Even in bad neighborhoods, men that are normally lewd just step out of my way. The overall concept in Islamic Dress of maintaining proper respect and my experience that it does indeed increase respectful interaction creates an added sense of security when I go out in public. Knowing what hijab gives me, I would never go back to living without it. I go out in public as a recognized Muslim woman – a reminder to myself and all who see me that I seek to live in a manner which is decent and pure. I am one who seeks to obey God in all matters. People know this of nuns when they see them, and they know the same of me. Even if they cannot understand my reasons for a style of dress that is unusual here in the United States, they express admiration for someone who isn’t afraid to live by her principles.” Mrs. Diana Beatty, Teacher

• “I found I liked wearing the hijab. Actually, 'like' is not the right word, because it isn't positive enough. I loved it. For the first time in my life as an American woman, I felt that my body finally belonged to me. I felt as though I finally had what I can only describe, for lack of a better phrase, as the integrity of my own bodily privacy.I found that I was treated very well, much more respectfully, and I noted a definite tendency on the part of men, especially young men, to leave me alone and give me a wide berth. The way this manifested itself most powerfully was the degree to which I found I was no longer followed by men's eyes.The hijab gave me a message, not even so much 'not available,' although I think that is a part of it, but something stronger…” A non-Muslim American participant in the post-September 11th Scarves for Solidarity Campaign, as quoted in a letter to the San Francisco Chronicle, May 9, 2002.

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