Introduction
According to the doctrines of the Islamic religion, Al- hijab is a term referring to the veil or curtain that functions to separate the world or man from God. Nonetheless, al- hijab is a somewhat metaphysical description of the term “Hijab”. Hijab is a term that describes both the styles of dressing that are defined by the Muslim doctrines and also the traditional covering of the head usually worn by the Muslim women. Additionally, the word “hijab” is actually from the Arab language, which literally denotes a curtain or in some other context “cover”.
According to Syed (2001), in addition to being a veil or a curtain, the hijab can also be referred to as a partition or a screen. On the other hand, al- hijab refers to illusion basically giving the meaning to the aspect of creation. Nevertheless, the most popular definition of the word “hijab” is the veil which is usually part dressing for the Muslim women. Ultimately, in reference to the usual definition of the term by the Muslim religion, “Hijab” defines the true clothing by both the men and women of the Muslim faith that are meant to emphasize modesty as well as dignity. This definition is according to the Qur’an (the Muslim religious book), Surah (a chapter in the Muslim religious book) 24: verses 30- 1).
Ahmed (1993) gives further explanation basing on the descriptions given by the Qur’an that clothes which either very well defined the curves of the body or expose the body must be avoided. However, Sensenig (2006) Articulates that today’s media personalities have given much heed not on the holistic meaning of the Hijab, but rather the covering of the head and faces by Muslim women. Additionally, Ahmed (1993) explains that the impact of today’s fashion on the hijab has left the definition of the hijab being exceptional to the fashionable members and the young generation that presides in the cities.
Essentials about the Hijab
The hijab traces its roots from the Qur’an (Muhammad’s (the Muslim prophet who was the last as said by the Qur’an) holy book). During the early times in the Muslim history, women covered only their heads with their ears, chest, and neck still exposed. Nevertheless, there was an additional directive form Allah that all women were supposed to cover every part of their body apart from hands and face. The most definite significance of wearing the hijab by the Muslim women is to show devotion to Allah as well as the decisive intent of staying modest and innocent (Manal2010).
Muslim women usually consider the hijab as an expression of their faith, righteousness, purity, and submission (Starr 2010). Nevertheless, most of the non- Muslim communities usually view the veil with their own understanding which is looked at by the Muslim communities as a confusion and sometimes offensive (Sensenig 2006). The most challenging thing about the Hijab to the Muslim community is that both girls and women are supposed to put it on, and therefore every now and then, questions usually arise especially at the schools and offices. Nevertheless, the Muslim Qur’an has been the foundation for the Muslim communities that face such dilemma (Starr 2010).
It is not only the non- Muslim women who question the Hijab. Muslim women at some points also ask questions about the credibility of the hijab (Bullock 1994). Feminists from the west also see the veil as a symbol of control over women by patriarchs. Geographically, the hijab is worn across the globe with high concentrations at areas with the most practicing Muslims. Nevertheless, there has been a lot of pressure on several governments to do away with the hijab, for example in France and the United States of America (Starr 2010). Some Muslim women look at it as an outward appearance which does not at all times reflects what is on the inside. Additionally, Muslim men all around the world are seen to do too little to conform to the descriptions of their dressing according to the Muslim faith (Starr 2010).
Significance of the female hijab according to Muslim virtues
Jessani (2010) explains that the hijab symbolizes the act of submissiveness to Allah (“Allah” in Muslim for “God”). This explanation is borrowed from the Qur’an Surah 33: verse36, which denotes that women should lower their gaze, in other words resist to looking at forbidden things and keep themselves away from sexual activities that are illegal. In this case, a Muslim woman appearing to have worn the hijab would be seen as taking heed to the laws and commandments of Allah. For Muslim women, putting on the hijab shows that act of reverence to the doctrines and laws of the Muslim faith.
Ismail (1993) explains that the Muslim woman who is seen to submit and wear the hijab is usually associated with modesty (the Muslim connotation of modesty is “Iffah”). There is a further explanation that when a Muslim woman realizes the beauty that she owns, the realization becomes destructive to the same woman. The explanation of this idea is drawn from the Qur’an Surah 33: verse 59, which articulates that wives, daughters, and the women of the Muslim faith should draw their veils and cover their bodies while outdoors so that they are only known but not molested (Maududi 1987).
The Muslim virtues also give the recognition of a woman under the veil as having a personality of purity (“Purity” is referred to as “Taharta” in the Muslim faith). A further proof to this is given by the Qur’an Surah 33: Verse 53, which explains that when the prophet, asks his wives for anything that he requires of them, he should do it from behind a screen which is purer for his and their hearts.
Ismail (1993) explains that Allah shows that the shield is a Hikma (“Hikma” is Muslim for “Wisdom”) that comes with the implementation of the hijab in the Muslim faith. Jessani (2010) articulates of a prophet who explains that Allah is the highest God, heaven, bashful (Bashful” being Allah is denoted in Islam as “Ha’yeii”) and the shield. In reference to this, it is known in the Muslim faith that any woman, who does the action of taking off her veil at any other place other than in the privacy of her husband’s house, will face the consequence of missing out on Allah’s shield. The act itself, of removing the veil outside her husband’s house, is regarded as removing the shield of Allah.
The Qur’an is Surah 7: Verse 26 explains that the children of Adam have been told to cover themselves as an adornment but then the raiment of righteousness which comes along with it is better (Jessani 2010). This explains that women of the Muslim faith usually put on the hijab as an act of being righteous as explained by the Muslim religious book. Ismail (1993) explains that to the Muslim faith, the Hijab is Taqwah (Taqwah according to the Muslim faith is “Righteousness”), which is an order from Allah to safeguard the bodies of the women and cover their private parts. Today’s world has taken a direction of supporting the fashion of women which always tend to go for clothes that expose the most parts of their bodies. Such clothes are against the orders of Allah and women putting on that way are regarded as unrighteous (Nakata 1991).
The Muslim woman would on daily basis put on the Hijab as an act of faith to Muslim and Allah. Ismail (1993) quotes the “Ma’alim As- Sunnan” where an explanation was given to the non believing women to enjoy their way of scanty dresses and the believing women to desist from putting on such dresses. Additionally, Jesani (2010) explains that Allah only addressed his words to the women who were believers, and concludes by saying that the hijab is Eemaan (“Eeman” is Muslim for “faith”). In this regard, Muslim women in today’s world will be seen to practice the deed of veiling themselves as an act of identifying with the connotations of Muslim faith and being “believing women”.
The Muslim faith also defines the hijab as a workable way for a man who despises people starring at his wife and daughters. Ismail (993) explains that “Gheerah”(Intrinsic in the straight Muslim man who hates it when his wife or daughters are looked at) is a driving emotion for a straight man to safely guard his daughters and wife. In this case, a Muslim woman who constantly puts herself under the veil is known to be safeguarded by the Muslim men. Jesani (2010) explains that Islam describes gheerah as a very vital part of faith that seeks to respect and defend the Muslim woman.
Finally, the hijab is described by the Muslim faith as being a show of bashfulness (the correct term for bashfulness in the Muslim faith is- Haya’). According to Jessani (2010), there are two critical Hadith (Narrations concerning the words and deeds of prophet Muhammad) in which explain that every different religion has its own morality, and the morality of Islam is haya’, and bashfulness comes from the Muslim belief which is Al- Jannah (refers to “paradise” according to the Muslim faith). In this case, bashfulness is the nature of women and therefore Muslim women would wear the hijab as a way of identifying with the quality of their nature and the belief of paradise.
Muslim Laws on the Male Hijab
The Muslim laws on the Hijab are not only directed toward the woman but also the men. The Qur’an tells all the Muslim men to cover themselves in righteousness, according to Surah 7: verse 26. The verse explains that all the children of Adam should cover themselves and screen their private parts, without singling out the women (The true call 2005). The Muslim laws insist that the male body should as well be covered while praying. Additionally, it is requirement that the male thighs remain covered because they make part of the aura. There is a further requirement that all the men must keep themselves covered (the connotation in the Muslim faith says that men should “envelope” themselves) in clothing and always keep their bodies clean.
The Qur’an from Surah 74: verse 1-4, tells men to envelope themselves, arise and warn, magnify their lord Allah and purify their garments (Muttaqun 2010). Furthermore, the Muslim men are advised to avoid tight clothes and to cover their entire bodies and over covering just the lower half as told in the Sahir Bukari 1.357 hadith. There are several other hadith which explain that silk garments are most preferred for men and reddish and yellow garments are not encouraged. Additionally, white and green are most encouraged for men and Izar (long wrap usually worn by men around the waist) should be worn in the absence of trousers. Several other hadith explain that men garments should not hang past the ankles and the wearing of the turban (a piece of cloth wrapped around the head by the Muslim men) is encouraged especially when praying.
Conclusion
The Al-Hijab in Muslim faith is a process of covering the whole body with loose clothing so as to please Allah and do as he ordered and also to maintain purity and faith among other virtues. Many people in the modern world have looked at the Hijab as a dressing requirement for the Muslim women only. Nevertheless, the hijab is a requirement for the Muslim men too and there are enough specifications in the Muslim faith as to how a Muslim man is supposed to cover himself. Additionally, the modern world has seen both the Muslims and the non- Muslims question the Muslim hijab with some countries passing laws against the hijab. Albeit all this happens, the Muslim laws of hijab are strict and clear.
Reference List
Ahmed, S., A. 1993. Reflections on Muslim family issues. Web.
Bullock, K., 1994. You don’t have to wear that in Canada: The hijab experience of Canadian Muslim Women. Web.
Ismail, M., 1993. TheHijab.Why?. Web.
Jessani, H., 2010. The virtues of Hijab. Web.
Manal, N., 2010. What is a Muslim hijab? Web.
Maududi, A., S. 1987. What is really behind the veil? A tantalizing look. Web.
Muttaqun Online. 2010. Male Hijab. Web.
Nakata, K. 1999. Hijab: the view from inside. Web.
Sensenig, D., D. 2006. To veil or not to veil: Gender and Religion on Al- Jazeera’s Islamic Law and Life. Web.
Starr, G. 2010. Facts on wearing a Hijab. Web.
Syed, B., I., 2001. Women in Islam: Hijab. Web.
The True Call. 2005. The Hijab for men and women. Web.