BISMILLAAHIR RAHMAANIR RAHEEM
| Index of Articles |
By Ayub A. Hamid |
Part one dealt on the topic of Satar or 'Owrah (the minimum that must be covered from everyone except a spouse). The following is the second part that describes the concepts of Hijaab and Jilbaab.
The First Major Reform
Although Islamic values of modesty, purity of character, shyness (hayaa) from nakedness, segregation in the masjid, avoidance of indecency and refraining from extra-marital relations were inculcated in believers' minds from the very beginning, the first set of major commands about social segregation and dress code were given in the fifth year after Hijrah with the revelation of soorah Al-Ahzaab. In this soorah, women were encouraged to stay at home and were instructed about how to communicate with men and how to dress when they needed to leave home.
Segregation by Hijaab
Hijaab means curtain. As generally misunderstood, hijaab in itself does not define how a woman should dress herself. No part of a Muslim woman's dress has ever been termed hijaab in the Qur-aan. The Holy Qur-aan has used the term hijaab in its common meaning, i.e. curtain, whether real or proverbial[1]. However, because a curtain covers and conceals, its derivative was commonly used as a verb for a woman covering herself to avoid being seen by unauthorized males.
For the purposes of defining rules of segregation and interaction between the women of a household and outsider men, the Holy Qur-aan commanded Muslims that if they needed to ask wives of the Prophet, Sall Allaahu`alayhi wa sallam anything, they should do so from behind a hijaab - a curtain:
"O believers . and when you ask (his wives) for something, ask them from behind a hijaab. That is purer for your hearts and their hearts." (Al-Ahzaab 33:53)
On revelation of this verse, curtains were put on the doors of the apartments of the wives of the Prophet, Sall Allaahu`alayhi wa sallam. Following this model, Muslims also put curtains on their doors. The curtain provided a means of privacy so that when there was a need for an outsider male to communicate with a female of the house they could communicate without having to see, or be seen directly by each other. This was the first step to ensure purity of hearts.
Accordingly, the general rule is that when there is a need to talk, non-related males and females should ensure that something is blocking their view from each other.
Watching one's Speaking Style and Tone
About the tone and manner of speech, the wives of the Prophet, Sall Allaahu`alayhi wa sallam and by their example, all women, were told:
"If you have Taqwa, do not be soft of speech lest a person with a diseased heart is moved with desire, and speak in a straightforward manner." (Al-Ahzaab 33:32)
Accordingly, women should not speak in a deliberately softened, mellowed voice or flirting tone so that a listener may not be tempted to harbour sexual desires or develop hopes and courage to contemplate making advances. This applies to telephone calls or any other means of communication also. Adopting such a careful attitude in speaking is a sign of Taqwa, and carelessness in this regard indicates absence of an appropriate level of Taqwa in a woman.
This command about tone of voice and those related to khimaar and jilbaab detailed in subsequent sections are for women only; and are prescribed for their own purity, safety, mental comfort and protection from sin and harassment. However, the rest of the Islamic teachings that apply to all Muslim males and females prohibit any communication (chat, correspondence, emails etc.) where the text or tone carries any sexual overtones or which is conducted with any motive of sexual nature. They should not even fantasize or lustfully think about a person. Any activity carrying sexual motive is Zinaa of one sort or the other, and must be avoided. The Messenger, Sall Allaahu`alayhi wa sallam said:
"Eyes fornicate and their fornication is the look, ears' fornication is listening, tongue's fornication is talking, hands' fornication is touching and feet's fornication is walking. The heart lusts and desires and the private parts either confirm it or deny it." (Muslim)
In addition, Muslims have been forbidden from engaging in secret friendships.[2]
Dressing for Outdoors
To avoid victimization from harassment and mischief of unscrupulous men, women were encouraged to stay inside as much as possible:
"And stay in your houses and do not display your finery (tabarruj) like the displaying of the former time of ignorance (pre-Islamic lifestyle); and establish Salaah, and pay Zakaah, and obey Allaah and His Messenger. Allaah only desires to keep away the uncleanness from you, O people of the House, and to purify you a (thorough) purifying." (Al-Ahzaab 33:33)
Tabarruj is derived from baraja. It means being conspicuous, prominent or elevated. Tabarruj in case of women will, then, be a coquettish display of her figure and fineries, which is a culture of ignorance (whether pre-Islamic or Western), not behoving or becoming of Muslim women. Instead, Muslim women should prefer to stay at home and avoid undue attention from outsiders.
However, there are always some legitimate reasons for women to go out. In that case, they were told[3]:
"O Prophet! Say to your wives and your daughters and the women of the believers that they bring down upon them a part of their jalabeeb (outer garments); this is more suitable so that they will be known, and thus not be given trouble; and ever is Allaah Forgiving, Merciful." (Al-Ahzaab 33:59)
The context of the verse is that: Immediately before this verse, there was condemnation of the behaviour of the hypocrites and troublemakers who were abusing Muslim women by their sexual harassment practices, false rumours and undue accusations. They were warned of the severe punishment in the Hereafter for their depraved behaviour. Then, in this verse, the Muslim women were told that, in order to avoid harassment, they should give a clear signal by their Islamic attire that they are chaste, Allaah-fearing Muslim women. Immediately after this verse, the perpetrators of harassment were warned of dire consequences at the hands of the Prophet, Sall Allaahu`alayhi wa sallam and his companions. In other words, the culprits were condemned and warned both from the punishment in this world and in the Hereafter to ensure that they dare not harass Muslim women; while at the same time, Muslim women were commanded to take their own precautions. In this way, it is an example of Islam's solving a problem by attacking its causes from every perspective, instead of superficially addressing some of the symptoms of the issue.
But what does the command imply?
Jalaabeeb is plural of jilbaab, which used to be a big sheet of cloth (chaader) that was wrapped around the body as an outer garment. Arab ladies of noble families used to wear jilbaab when leaving their homes. It was defined as "the big sheet over khimaar" (huwar-ridaa fowqal-khimaar)[4].
What should women do with this jilbaab or wrapping sheet? Some people translate the verse as if it just means that they should "wrap their jilbaab around themselves" or "draw their cloaks close around them", but that is not correct for two reasons.
If the intent was to advise the women that they should just wrap the jilbaab around their bodies, the wording for that purpose would have been yudneena ilayhinna jalaabeebihinna; but instead, the Qur-aan has used yudneena 'Alayhinna min jalaabeebihinna. The verse is talking about only a part of the jilbaab, not the whole jilbaab; and it uses the preposition 'alaa which gives the meaning of "over", instead of preposition ilaa to indicate wrapping around. Thus, the correct meaning of the verse is that they should take a part of their wrapping sheet (jilbaab) and hang it over themselves or bring down a part of it over themselves.
The function of the sheet to be wrapped around the body was already known and understood, but now, in addition to wrapping around the body, they should bring down or hang a part of it over them. Thus, in addition to covering their whole body with her wrapping sheet (jilbaab), a Muslim woman should pull a part over her face to cover it in such a way that she still can see the path for safe walking or driving. This meaning has been reported by early Mufassireen[5] and scholars like Ibn 'Abbaas, Qataadah and Suddee.[6] When asked by Ibn Sireen about the intent of this verse, 'Ubaidah As-Salmaani demonstrated it by wrapping a sheet and covering most of his face by a part of that sheet - just like Ghonghat that women in villages of Pakistan do with their chaader. At the time of the Prophet, Sall Allaahu`alayhi wa sallam after the revelation of this verse, that was how jilbaab (wrapping sheet or chaader) was used by women companions to cover their body from head to ankles as well as the substantial part of the face only keeping enough opening to see the way.
The purpose mentioned for this covering up is that they would be recognized and not harassed. This is to give a clear indication to the public at large that this woman is a Muslim woman who is serious about her modesty and purity and who is not comfortable with allowing anyone to glance/see her face, figure and finery, much less anything else. Considering the stated purpose, it is obvious that this extent of covering up is from the general public, not from one's close social circle - relatives and very close family friends.
Accordingly, when an Allaah-fearing Muslim woman steps out of her house for outdoor needs, she must cover all her body with a big sheet of cloth and substantially cover her face so that only a small opening remains through which she can see her way. Or, they should use some sort of loose outer garments that fulfill the same purpose of covering her whole body and a substantial part of the face.
Avoiding Use of Fragrance
Not only should women cover up before stepping out, they should also avoid use of fragrance because that also attracts undue attention.
"Do not stop slave women of Allaah from coming to Allaah's masaajid, but they should come out without fragrance." (Reported by Aboo Dawood and Ahmad from Aboo
Hurayrah)
"A woman who comes to the masjid wearing fragrance, her Salaah is not accepted until she takes a bath of purification." (Reported by Aboo Dawood, Ahmad, Nasaaee and Ibn Maajah from Aboo
Hurayrah)
"If a woman wears fragrance and the people she passes by smell her fragrance, she is such and such (the Prophet used very tough words)." (Tirmidzee, Nasaaee, Aboo
Dawood)
--------------------------------------------------------------------------------
[1] See Al-A'raaf 7:46, Al-Israa 17:45, Saad 38:32, Haa Meem Sajdah 41:5, Ash-Shoora 42:51.
[2] An-Nisaa` 4:25 and Al-Maaidah 5:5
[3] Ummul Mu'mineen Sowdah reported that the Prophet, Sall Allaahu`alayhi wa sallam said, "Allaah has allowed you to go out for your needs." (Bukhaaree)
[4] Ameen A. Islaahi's Taddabbarul Qur-aan vol. 6, explanatory note, page 269
[5] Commentators of the Qur-aan.
[6] For details, please see Abul A'laa Maudoodi's Tafheemul Qur-aan, volume 4, Tafseer of Al-Ahzaab, explanatory note #110.
Part-1
Part 3: Khimaar and lowering of the gaze
___________________________________________________________
Copyright © 2004-2005 Ayub A. Hamid.
All rights reserved.
This document may be used, only with this copyright notice included.
Permission is granted to circulate among private individuals and groups, to post on internet forums, and include in not-for-profit publications subject to the following conditions:
(1) Material used must be produced faithfully in full, without alteration or omission;
(2) The author's subject title must remain unchanged, in whole or in part;
(3) Material must be attributed to the author Ustaadz Ayub A. Hamid;
Contact the author for all other rights, which are reserved.
--------------------------------------------------------------------------------