What is Hijab? The hijab, or ‘veil,’ is a sign of humility and dignity worn to fulfill a divine mandate. However, that is not the only reason a Muslim woman wears a hijab. Contrary to common assumption, many Muslim women prefer wearing the hijab because they feel it is empowering and a necessary part of their success. Typically, it alludes to the hair-covering headscarf that many Muslim women prefer to don. The term “hijab” may also refer to a complete body covering, omitting the hands and face.
A burqa or niqab, which are more comprehensive veils that also cover the hands and face, are not the same as a hijab. For devout Muslims, wearing a headscarf is required.
The necessity of what we call hijab (the act of veiling) was ordered by God in the Qur’an, and it was understood and implemented by Prophet Muhammad’s ﷺ companions. According to academic opinion, wearing a headscarf is a religious duty.
This is not to say that all Muslim women must dress in the same way. Hijab traditions vary significantly among cultures, and this variance is both expected and tolerated.
Why do Muslim Women Wear hijab?
Many Muslim women wear the hijab to fulfill a God-given obligation. Some see it as an opportunity to display their Muslim religion publicly. Other women perceive it as rejecting cultural ideals that continuously aim to objectify and sexualize women.
Men have their form of hijab, which is often disregarded in talks about it. Though they are not required to cover their entire bodies, they have strict clothing and conduct rules that must be honorable and modest.
Roohi Tahir describes Hijab in detail in her article: Hijab: Spotlighting Servitude to God. One of the most heated arguments in society regarding Islam and Muslim women. It focuses on the theological concept of ay (modesty, shyness). Unfortunately, its most visible manifestation—the wearing of the hijab. The term hijab is derived linguistically from the meaning “to be shrouded, disguised, or shielded,.” It may be used literally and metaphysically, as in the Qur’an. However, the phrase is now associated with the headscarf worn by Muslim women.
The Intersectionality of Western Feminism, Capitalism, and Cultural Prejudice in Misunderstanding the Purpose of the Hijab in Islam
The concept of Muslim women wearing hijab as a sign of oppression and brutality against women by uncivilized Muslim males. That became a recruiting ground not just for American politicians but also for modern Western feminists. The veiled Muslim woman’s body became the entity on which Western liberal neo-Orientalists superimposed their ideals. While the uncovered female body engaged in the public sphere became the marketable image of women in free-market capitalism. However, feminist initiatives have long been used to demolish patriarchal control over women. Including their physical identities! Many contend that such movements have formed an unlikely alliance with capitalism, reinforcing unjust expectations for women’s bodies.
It is critical to acknowledge the presence and influence of still another factor. This cultural prejudice has been passed down from generation to generation in many countries, including the Muslim world. This has encouraged misguided accusations that hijab and Islam are oppressive to women. Islam and hijab honor and empower women, as we shall see when we address the true purpose of hijab. Various behaviors range from insensitive to unfair and harsh. Have led to the erroneous marginalization and even oppression of Muslim women. All by misinterpreting and misconstruing deep-rooted cultural ignorance of religion. 5 Practices such as denying women their God-given right to education, income, and property. Their voices, for example, continue to exist in plain sight.
What Islam Says about Women
Muslim women wearing hijab names and possessions remain hers even after marriage. She is under no obligation to spend her money on her family. Furthermore, Muslim women can represent themselves in court and testify in defense. The Prophet ﷺ was ordered in the Qur’an (60:12) to receive the pledge of allegiance directly from women. Giving them primary responsibility for themselves, their lives, and their decisions.
Women were allowed to speak on their behalf even in the early days of Islam, and their voices were heard.
Is it an obligation for Muslim Women to wearing Hijab?
According to the article Is Hijab Religious or Cultural? How Dr. Tesneem Alkiek forms Islamic Rulings, people have expressed their confusion over the origins of the requirement that Muslim women. To cover their bodies and hair. To solve this issue, we will examine how Islamic legal decisions are typically made while using the prohibition against women. Those are wearing exposed skin as a case study. We will look at the few sources available to jurists and how they evaluate various texts to draw a legal conclusion. To do this, we must first define the term “hijab.” Muslim women wearing hijab.
One frequently starts their search with this phrase in mind to comprehend the legal rule regarding the hijab. However, one will soon discover that their efforts are in vain. This is due to the wrong way that we currently use the word “hijab” to describe the law of covering. Linguistically, the term “hijab” refers to a visual barrier. The word “wall” is used throughout the Qur’an to describe both the physical barrier between those in paradise and those in hellfire (Surah al-A’raf, verses 44–46) as well as the metaphysical wall separating the hearts of believers and unbelievers (Surah Fussilat, verse 5, Surah al-Israa’, verse 45). The Prophet’s ﷺ wives were specifically instructed to keep a physical barrier between themselves and unrelated men (Surah al-Ahzab, verse 53), which is another reference to the hijab.
Defining the Obligation of Hijab
This is in addition to their requirement to cover themselves. Thus, it does not represent the hijab as we currently understand it. Therefore, even though hijab is mentioned in the Bible as a divider, in modern times, the word is most often translated as “headscarf.” We use the term “hijab” to refer to clothing that covers the body and the hair. In this perspective, loose, opaque clothing is also assumed because it is required for both men and women to cover their bodies (awrah).
Those who define the hijab as a non-binding cultural practice must also prove their claim. This is due to the assumption that divine mandates are lawful and binding. Otherwise, one may argue that being obedient to one’s parents or honoring one’s visitors are merely cultural norms. Few will say, however, that respecting our parents is a religious requirement. Similarly, scriptures concerning the hijab are derived from the same sources (the Qur’an and Sunnah) and employ the same obligatory terminology. As such, unless proof to the contrary is presented, they should be recognized as equally obligatory legal commands. In the absence of such proof (unfortunately, lacking), the presumption that these documents are legally binding persists.
The fact that experts have agreed on the subject is one of the most significant arguments supporting the legal obligation to cover one’s hair and dress modestly. When scholars agree on a legal judgment, whether tacitly or overtly, the third fundamental source of Islamic law manifests: ijma or consensus. The legal authority of consensus is founded primarily on the Prophet’s ﷺ reports, which say that the Muslim community would never agree on a mistake. In other words, if the entire society agrees on a legal requirement, it is impossible that it is an incorrect interpretation.
The Importance of Understanding the Role of Source Texts and Scholarly Consensus in Islamic Law
Reading this, one could conclude that academics’ approaches are unnecessarily complex; if this was a clear divine commandment, why was it not expressly described in the Qur’an? To that end, we can look at one of the essential responsibilities of Muslims—the need to pray five times a day—that is not directly addressed in the Qur’an. However, there has never been a disagreement among Sunni Islamic scholars that praying five times a day is a duty.
Furthermore, there is no debate regarding the lack of clear instructions about prayer because our responsibility to pray became maʿlūm min al-dīn bi-al-ḍarūrah, or known inside the religion by necessity, very early on. In other words, it became a duty whose participation in the religion cannot be questioned because of the prophetic communities and those who inherited its vast knowledge and tradition. This is to suggest that specific Islamic law directives have to be fully stated and supported by proof.
Alternatively, some mandates, such as salah, were so essential and evident to the core of Islam that it became assumed that every Muslim would be aware of this requirement without needing to be reminded of the evidence. As a result, most legal literature generally skirts over why we pray five times a day and instead focuses on how we should pray. Similarly, the duty for both men and women to dress modestly, and especially for women to cover their hair, was not only a logical application of these Qur’anic passages but also an evident inference from the Prophet’s ﷺ guidance.
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