HERE’S THE TRUTH BEHIND THE VEIL
The ‘Burqa’ or Purdah is generally considered 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 significant difference between the actions of Muslims and the teachings of Islam. Wearing a ‘Burqa’ or veil is not part of Quranic teaching. The source of Islam is the Quran and not the 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 used as protection, especially in winter. 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 the word ‘Burqa’ for women’s veil.
History shows that the present veil or ‘Burqa’ first came into vogue in Persia. When Islam entered Persia, an advanced civilisation was already in existence there. Persian culture introduced Many things into Islamic culture—for instance, the word ‘Khuda’ instead of ‘Allah’ and ‘namaz’ instead of ‘salat.’ Similarly, under the influence of Iranian culture, the ‘Burqa’ was adopted by Muslims. Gradually, it was Islamised and 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 prevalent among Muslims today; that is, it is used in its literal meaning of ‘curtain.’
Regarding women’s veil, the Quran has used two words: ‘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 dupatta, which covers the body of a woman and not her face. So it is evident that the present ‘Burqa’ or ‘Hijab’ are not Quranic terms; both are part of Muslim culture and not part of Quranic commandments.
According to the Hanafi and Maaliki school of fiqh, three parts of a woman are exempted from satr (body covering). These three are ‘wajh’ (face), ‘kaffain’ (hands), and ‘qadmain’ (feet). According to the Shariah, women are required to cover their bodies with clothing that is not tight fitting and not meant to attract others. (Tafsir Usmani)
It is noteworthy that the well-known Arab scholar, Sheikh Muhammad Naasiruddin al-Albani, clearly endorses the position mentioned above of the Shariah in his book on this subject, ‘Hijab al-Mar’ah al-Muslimah fil Kitab was-Sunnah’ (The Veil of a Muslim Woman in the Light of the Qur’an 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, it is incumbent upon her to cover herself entirely so as not to show any part of her body except the face and the hands (and feet). According to Muhammad Nasiruddin al-Albani’s findings, the following rules of hijab are applicable:
1. The whole body should be covered except for the exempted parts.
2. But any veil that becomes an attraction is to be avoided.
3. Garments should not be semi-transparent.
4. The dress should not be tight fitting.
5. Garments should not be perfumed.
6. The form of dress should not resemble that of men.
7. Garments should not reflect worldly honour.
Note: Muhammad Nasiruddin al-Albani, Hijab al-Mar’ah al-Muslimah fil Kitab was-Sunnah (1914), p. 13.
The religion of Islam focuses on the spirit rather than on form. It emphasises pious thinking and value-based character. According to Islam, Muslims must purify themselves in terms of ethics. Muslim women must develop themselves in terms of spirituality; they must build their feminine personality and must play a constructive role in society rather than become objects of entertainment.
During the Prophet’s time, Muslim women were active in agriculture, horticulture, religious affairs and social work. But at the same time, they constantly preserved their feminine character and modesty. In the early history of Islam, many such incidents show that a woman has equal freedom as a man. In this respect, there is no difference between the two. A woman enjoys the same freedom as a man in Islam. Islamic literature mentions some pious women who have played a highly creative role in their society, like Hajira, the wife of the Prophet Abraham; Mariam, the mother of Jesus Christ; Khadija, the wife of the Prophet of Islam and Aisha, the wife of the Prophet of Islam. These women, accepted as models in the society of believers, are good examples for the women of today.
To understand the prevalence of the Hijab in Muslim society in the present times, it is necessary to keep in mind that there is a difference between Islam and Muslims. Islam is the name of an ideology, while Muslims are a community that has its own culture, which keeps changing owing to various circumstances. In such a situation, Muslim tradition will be judged in the light of the original teachings of Islam instead of regarding this culture as Islam itself.
