It is worth mentioning that there are different specializations in the field of Islamic scholarship. There is a scholar of Hadith the traditions of the Prophet , a scholar of fiqh jurisprudence , a scholar of tafseer the exegesis of the Quran , and so on.
Each one is well-versed in a specific area. A scholar of Hadith can not be called upon to issue fatwas, for example. Therefore, Islam respects the concept of specialization, especially in the field of knowledge. They differ only as to detailed issues. Throughout all of the Muslim history, we have not heard of any qualified scholar who criticized hijab and tried to cast doubts on it being an obligation on Muslim women.
The issue of hijab has been decided and made clear more than years ago, first by the Quran, then by the Sunnah , and furthermore by the consensus of Muslim scholars. Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them when they go abroad. That will be better, so that they may be recognized and not annoyed. The tradition was practiced by Christian women until the 20th century, read more.
Islam perfected this practice when Allah S revealed the above verse, mandating that the existing head covering was to cover more than just the hair - but the neck, upper chest and ears as well. Allah S gave us clear reasoning from the ayah above as to why we wear hijab — in order to be known. Like an ethnic background — we feel comfortable with each other. We represent our men, who too often blend into the background, and we represent our hurting women who need our activism.
We represent any woman of faith unsure how to outwardly express her conviction. We wear the scarf that we may be known. Indeed, if we look to the prophetic example we understand that neither men nor women ran from physical pain, or life-threatening situations. They tore this fabric and covered themselves with it. It is akin to the Muslims throwing their alcohol in the streets when the verse forbidding alcohol was revealed.
No one ran around looking for a man to ask permission of, nor did they question their own interpretations of the verse. They understood. They followed through. It aimed to make of the prophet's wives Mothers of the Believers.
There is another verse that mentions a term that stands for the scarf. This verse says: " The term Khumurihina plural of Khimar stated in this verse refers to the scarf that women used to wear in the Arabian Peninsula and in all the other civilizations at that time. The Qur'an invites the believing women to fold their scarves Khimar over their chests Juyubihina to cover the upper part of their busts when they are in public.
In fact, the classical commentaries report that the Arab women of Mecca used to uncover their neck and upper chest. The majority of Muslim scholars and exegetes agreed that the believing women must cover their hair by putting on a Khimar and leave only their faces and hands uncovered in the presence of men who do not have a direct family relationship with them.
Since there is a difference between Hijab and Khimar, we have the right to ask why do we keep using the term Hijab for what has been named in the Qur'an scarf or Khimar? This error is currently made unwillingly and mostly reproduced unconsciously, but it is worth mentioning that this semantic shift was not made innocently or casually throughout the history of the Islamic intellectual production. The semantic shifts are usually the result of incorrect translations and interpretations and socio-cultural factors, which aimed at one point in history to create "made-to-measure" concepts to serve the political interests.
And this is what happened with Hijab when it was imposed on Muslim women by inserting it willingly in the register of Islamic body ethics. When we go back to the origin of the term Hijab, which means to "hide" or "separate", and notice the changing process that it has undergone to bear the name "scarf", we have the right to wonder if this concept was given this double meaning to religiously justify the isolation of Muslim women.
The verse also indicates that the purpose of dressing this way is that women are recognised as Muslims and not harassed. It was not very safe for women to go out during this time when they could be mistaken for prostitutes or assaulted. Such elderly women as are past the prospect of marriage - there is no blame on them if they lay aside their outer garments, provided they make not a wanton display of their beauty: but it is best for them to be modest: and Allah is One Who sees and knows all things.
The Qur'an gives these general rules, which may help in understanding how to interpret dress and other rules in modern times. O ye Children of Adam! We have bestowed raiment upon you to cover your shame, as well as to be an adornment to you. But the raiment of righteousness,- that is the best.
Such are among the Signs of Allah, that they may receive admonition! So clothing does not have to be drab: it is all right for both sexes to use clothing to enhance beauty as well as to cover nakedness.
The most important thing is to be modest and righteous. Muslims in their first century at first were relaxed about female dress. When the son of a prominent companion of the Prophet asked his wife Aisha bint Talha to veil her face, she answered, "Since the Almighty hath put on me the stamp of beauty, it is my wish that the public should view the beauty and thereby recognized His grace unto them.
On no account, therefore, will I veil myself. As Islam reached other lands, regional practices, including the covering of the faces of women, were adopted by the early Muslims. Yet it was only in the second Islamic century that the face veil became common, first used among the powerful and rich as a status symbol.
When the Qur'an first mentioned the concept of hijab, it was not as a veil or headscarf. Hijab was used in the context of a barrier or screen as in this Qur'anic verse:. And when ye ask the Prophet's wives for anything ye want, ask them from before a screen: that makes for greater purity for your hearts and for theirs. Taken in historical context, this verse seems to have been primarily intended to give the Prophet's wives some protection against nuisance visitors and people who were looking for gossip about them.
Gossip and slander were a great concern at the time the verses relating to hijab were revealed. One set of verses onwards came immediately after the Prophet's wife Aisha was accused and acquitted of adultery. The Arabic word awrah refers to the parts of the body which must be covered with clothing. Awrah is any part of the body, for both men and women, which may not be visible to the public. Awrah is interpreted differently depending upon the sex of the company one is in.
Most Muslims accept that for men everything between the navel and the knee is awrah and therefore should be covered at all times. The Hanafi school of thought, which is followed by most Muslims in the world, agree that the feet are not part of the awrah and therefore may be revealed. Amongst other schools of thought a common opinion is that everything apart from a woman's face and hands is awrah.
Scholars holding this opinion use this hadith to justify it:. Narrated Aisha the Prophet's wife : Asma, daughter of Abu Bakr, entered upon the Apostle of Allah peace be upon him wearing thin clothes. The Apostle of Allah peace be upon him turned his attention from her. He said: 'O Asma, when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to her face and hands. There is no restriction on what a husband and wife may show to each other in private.
The Qur'an encourages married couples to enjoy each other's bodies. Islam highly values modesty, so even when alone, men and women are recommended never to be completely naked and to cover from the navel to the knee. Exceptions do apply where necessary, for example taking a shower or going to the bathroom. Narrated Al-Bara: The Prophet ordered us to observe seven things: To visit the sick; follow funeral processions; say 'May Allah bestow His Mercy on you', to the sneezer if he says, 'Praise be to Allah!
The banning of silk is a rule that relates to men only, as it is seen as effeminate. Muslim men are also forbidden from wearing gold jewellery for the same reason.
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