13. What is your interpretation of hijab or the veil mentioned in the Quran?
Burqa, or purdah is generally looked upon as an integral part of Islam, but this is not so. In reality, the burqa is a part of Muslim culture and not a part of Islamic teaching. There is a great difference between Muslims and Islam. If it is claimed that the burqa is a part of Muslim culture, then I would say yes to that, but if it is claimed that the wearing of it is a part of Quranic teaching, then I would say no. The source of Islam is the Quran and not Muslim culture. Muslim culture is a social phenomenon, while the Quran is the Book of God as revealed to the Prophet of Islam.
According to linguistic history, the word burqa was in use in Arabia before the advent of Islam in the first quarter of the seventh century. At that time the word burqa meant a piece of clothing that was used as a protection, especially in winters. The well-known Arabic dictionary Lisan al-Arab gives us two examples of its use during the pre-Islamic period: the first, as a cover for animals during the winter season and the second, as a covering or chaadar, like a shawl, for village women. Although the word burqa existed in the Arabic vocabulary at that time, the Quran did not use this word for women’s purdah.
History shows that the present veil or burqa first came into vogue in Persia. When Islam entered Persia, a complete civilization was already in existence there. Many things were introduced into Muslim culture from the Persian culture. As per the pre-Islamic Persian culture, even the Iranian kings used to keep their women separately and would make them wear a veil. Under the influence of Iranian culture burqa was adopted by Muslims. Gradually, it became a part of Muslim culture.
At present Muslims use the term hijab as equivalent to burqa, but the word hijab is likewise not used in the Quran in this sense. Hijab literally means curtain. Hijab is used in the Quran seven times, but not in the sense that is prevalent among the Muslims today, rather it is used in its literal sense of ‘curtain’.
Regarding women’s purdah, two words have been used in the Quran: jilbab (33:59) and khimar (24:31). But again, these words are not used in their present connotation. It is a fact that both words have a similar meaning, that is, chaadar or duppatta, that is, something which covers the body of a woman and not her face. So, it is very clear that the present burqa or hijab are not Quranic terms; both are part of Muslim culture and not part of Quranic commandments. The concept of hijab as understood in the popular sense today has emerged from Fiqh.
In reality, Islam talks about adopting simplicity and modesty.
In terms of outfit, the Shariah prescribes women to cover their body with clothing which is not tight fitting and not meant to attract others. (Quran 24:31, Tafsir Usmani)
It is noteworthy that the well-known Arab scholar, Sheikh Muhammad Nasiruddin al-Albani, clearly endorses the above-mentioned position of the Shariah in his book on this subject, Jilbab al-Mar’ah al-Muslimah fil Kitab was-Sunnah (The Veil of a Muslim Woman in the Light of the Quran and Sunnah). He goes on to say that it is clear from the Quran, the Hadith and the practice of the Companions and the Tabiun (Companions of the Prophet’s Companions) that whenever a woman steps out of her home she should cover herself completely so as not to show any part of her body except the face and the hands.
During the Prophet’s time, Muslim women were active in different fields, such as agriculture, horticulture and social work. Islamic literature mentions some pious women who have played a highly creative role in their society, like Hajira, the wife of the Prophet Abraham; Maryam, the mother of Jesus; Khadija, the wife of the Prophet of Islam and Aishah, the wife of the Prophet of Islam. According to books of Hadith, Fatimah, the Prophet’s daughter, used to take part in campaigns, undertake the work of providing first-aid and giving the injured water to drink and food to eat.
These women, accepted as models in the society of believers, are good examples for the women of today. There are many such incidents which show that Islam accords equal freedom to a woman and a man. The Prophet of Islam said:
Men and women are two equal halves of a single unit. (Sunan Abi Dawud, hadith no. 236)
This is the best expression of gender equality.
