To enjoin good & forbid evil… What DOES it actually mean?

D8EB55EF-BB8A-421B-9D49-E84B2AB248A8‘To enjoin good and forbid evil’ – A phrase most Muslims are familiar with and the banner under which any ‘haraam’ police* operate. But, despite it being such a widespread belief and saying, do we really understand what it means?

 

 

 

We know it is mentioned in the Qur’an as a characteristic of the believers and so, something we should all work for. One example is Surah At-Tawba (verse 71):

 

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاء بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللّهَ وَرَسُولَهُ أُوْلَـئِكَ سَيَرْحَمُهُمُ اللّهُ إِنَّ اللّهَ عَزِيزٌ حَكِيمٌ

 

AND [as for] the believers, both men and women, they are the supporters of one another – They enjoin the doing of what is right and forbid the doing of what is wrong, and are constant in prayer, and pay zakah and obey God and His Apostle. It is they upon whom God will bestow His mercy. Verily, God is Almighty, Wise!

 

I have highlighted the specific words in Arabic. They are nearly always translated as they have been above – that ‘they enjoin that which is right and forbid the doing of what is wrong’. 

 

However, if we look at the actual Arabic instead of the translations most ‘scholars’ propagate, the word ‘ma’roof’ means ‘known’ and ‘munkar’ is its opposite – ‘unknown/strange’.

 

There is evidence of this in the Qur’an and for the sake of brevity, I will give you just a couple of examples:

 

إِذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا قَالَ سَلَامٌ قَوْمٌ مُّنكَرُونَ

 

When those [heavenly messengers] came unto him and bade him peace, he answered, [And upon you be] peace! – [saying to himself,] They are strangers. 

(Ad-Dhariyaat, verse 25)

 

This verse is about the Prophet Ibrahim when the angels visited him. The word ‘munkaroon’ describes them because they were unknown to him, NOT that they were ‘bad’ or ‘evil’. The same word cannot mean completely different things.

 

With regards to the definition of ‘ma’roof’, the following verses from Surah Al-A’raaf make it clear for us: 

 

وَإِن تَدْعُوهُمْ إِلَى الْهُدَى لاَ يَسْمَعُواْ وَتَرَاهُمْ يَنظُرُونَ إِلَيْكَ وَهُمْ لاَ يُبْصِرُونَ

 

And if you call them to guidance, they hear not and you will see them looking at you, yet they see not. (198)

خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِض عَنِ الْجَـهِلِينَ

 

Pardon them and order Al-‘Urf and turn away from the ignorant. (199)

 

These verses are directed to the Prophet Muhammad (sallAllahu alayhi wa sallam) and he was told to pardon these people and order them with the ‘urf’. ‘Urf’ is from the same root in Arabic as ‘ma’roof’. Was he told to simply order them to ‘do good’ (as many claim it means) or something more specific? It is obvious what is meant here is all that is encompassed by the religion even if we ignore the fact that linguistically ‘ma’roof’ means ‘that which is known’.

 

Looking into this really brings into focus why first hand knowledge of the religion is so important. Your religion defines your destination in the next life and so, is too important to leave in the hands of others. Allah orders us to enjoin that which is the actual religion and to forbid that which is unknown (i.e. innovations or additions to the religion). It’s really quite simple – Just stick to the religion according to the evidence.

 

* Muslims who go around policing the religion of others by pointing out which of their actions, according to their views, are ‘haraam’/wrong. 

Shame on women’s bodies

 

The following is a question I received:

Aggression Blame Shame Attack Bullying

When I don’t wear a scarf, the shape of my chest becomes visible. Isn’t that shameful? Isn’t it better to wear a scarf?

 

The concept of shame in this instance is most likely founded in the environment in which you were raised. In many cultures across the world, women are expected to dress in a certain way so as to conform to societal expectations. There are many African women who wear head gear for example and not for religious reasons. Even in the Western world, women who dress scantily may be treated or labelled in a negative way.

 

The religion of Islam has no such attachment of shame to women’s bodies. If you read the Quran and ahadith, you find references to menstruation, pregnancy, breastfeeding and sex. The religion views these as part of life and nothing to be ashamed of. 

 

For more information about the verses on what should be covered, see my blog here.

 

With regards to whether despite the evidence, it being better to wear a headscarf – We cannot legislate better than the One who created us. Adding to the religion is innovation and the Prophet said ‘….The worst of things are those that are newly invented; every newly-invented thing is an innovation and every innovation is going astray, and every going astray is in the Fire.’ (See https://sunnah.com/nasai/19/23 for the complete hadith)

 

I believe it’s time women stopped allowing society to dictate how they feel about their bodies and subsequently dress. More importantly, it’s time for all Muslims to shed innovation for the real religion.

Why Muslim women wear black

A07E7D07-FBAA-4EC0-B4AE-8B246AA2C330Some ‘scholars’ wrongly use Surah Nur, verse 31 to claim a Muslim woman must not wear clothes which may be considered an ‘adornment’ (See my blog here for more about what this verse actually means).

 

Subsequently, there is a common belief that Muslim women must dress in certain colours so as to not attract the attention of men. This usually involves wearing black or a similar colour.

 

I’ve always found this interesting because whether or not a colour is attractive is very subjective.

 

Furthermore, when I looked into it, this idea of certain colours for women actually goes against the evidence.

 

Sahih Al-Bukhari (https://sunnah.com/bukhari/77/42)

…’Aisha said that the lady (came), wearing a green covering (translations commonly use the word ‘veil’ here but ‘covering’ would be more accurate) ……

 

Sahih Al-Bukhari (https://sunnah.com/bukhari/77/59)

Anas bin Malik narrated that he had seen Um Kulthum, the daughter of Allah’s Apostle (saaws), wearing a red silk garment.

 

Sahih Al-Bukhari (https://sunnah.com/bukhari/77/40)

The Prophet (saaws) was given some clothes including a black Khamisa. The Prophet said,”To whom shall we give this to wear?” The people kept silent whereupon the Prophet said, “Fetch Um Khalid for me.” I (Um Khalid) was brought carried (as I was small girl at that time). The Prophet took the Khamisa in his hands and made me wear it and said, “May you live so long that your dress will wear out and you will mend it many times.” On the Khamisa there were some green or pale designs (The Prophet saw these designs) and said, “O Um Khalid! This is Sanah.” (Sanah in a Ethiopian word meaning ‘beautiful’).

 

Sunan of Abu Dawood (https://sunnah.com/abudawud/34/47)

Narrated Abdullah ibn Amr ibn al-‘As, “We came down with the Apostle of Allah (peace be upon him) from a turning of a valley. He turned his attention to me and I was wearing a garment dyed with a reddish yellow dye. He asked: What is this garment over you? I recognised what he disliked. I then came to my family who were burning their oven. I threw it (the garment) in it and came to him the next day. He asked: Abdullah, what have you done with the garment? I informed him about it. He said: Why did you not give it to one of your family to wear, for there is no harm in it for women.”

 

So, we have evidence of green, reddish yellow and black with designs. When we put this together with the fact that there is no evidence in both the Quran or the Sunnah stating women must dress in particular colours, it becomes obvious that this is an indoctrination based upon subjectivity, culture and the opinions of male scholars.

The confusion in KHULA

061B2F9A-94D8-43D9-97C0-36F68AC63A1DThe concept of ‘Khula’ amongst Muslims is based largely upon a sole incident regarding Thaabit bin Qais.

 

‘Scholars’ use this hadith https://sunnah.com/bukhari/68/24 to claim that:

1). If a woman asks for divorce, she must give back the mahr.

2). The wife of Thaabit bin Qais went to the Prophet so women have to divorce through a court/judge.

3). The judge or judges will decide if the woman’s request is valid.

 

So, according to most Muslims, while a man can just divorce a woman by saying the word ‘divorce’, a woman follows a completely different process.

 

Does this sound right to you?

 

Those who know Islam know that this is simply NOT the religion (See my blog on ‘Khula’ here). In fact, if we take a closer look at the ahadith about Thaabit bin Qais we find a LOT of confusion.

 

Why did the wife of Thaabit bin Qais want a divorce?

 

Firstly, in the account found at https://sunnah.com/bukhari/68/25 , the wife (Habibah bint Sahl Al-Ansarriyah) states she is ‘afraid of the kufr’. Imam Bukhari also included this version https://sunnah.com/bukhari/68/22 which states she ‘hates the kufr in Islam’ (Bukhari found a problem with one person in this chain but included this hadith in his authentic collection because it is backed up by the one mentioned prior to it – (68/25). It also appears with the same words (the wife stating she wants a divorce because ‘she hates the kufr in Al Islam’) in the collection of An Nisa’i.

 

Now, if what we take away from this account is that the wife of Thaabit bin Qais wanted a divorce because of his ‘kufr/disbelief’ in Islam, then this fits with evidence from the Quran (See my blog on this here).

 

There is a hadith (https://sunnah.com/bukhari/61/120) that names Thaabit bin Qais as from the people of Paradise. This does not mean he was a Muslim at the time of this divorce (He is known to have fought at Uhud but not at Badr). There does not seem to be sufficient information about him to know when exactly he became Muslim.

 

However, if we conclude (like the clergy have) that the problem here was the wife fearing she would ‘be ungrateful’ (translating ‘kufr’ to mean ‘ingratitude’) makes no sense whatsoever. Moreover it contradicts the Quranic verse which states the Mahr cannot be taken back by the husband (4:20 – See it here in my blog).

 

What does this event tell us about Thaabit bin Qais?

 

If you have a read through the ahadith about Thaabit bin Qais here (https://sunnah.com/search/?q=Thabit+bin+Qais) you will see the picture you get is a confusing one. In the narration by Ibn Abbas where Thaabit’s wife asks for a divorce, she states, ‘It is not his religion nor his character which is the reason for the divorce.’

 

However, there are a couple of ahadith – one about Habibah and another about another wife (Jamilah bint Abdullah) where he broke the named wife’s hand/caused her physical injury – for both of the women.

 

Does this fit with the statement that ‘his character’ is not the reason for the divorce?

 

There seems to be a discrepancy here.

 

How long was the iddah (‘waiting period after divorce’) in this event?

 

In this version by An Nisa’i, (https://sunnah.com/nasai/27/109), the Prophet, according to the narration, orders Habibah an iddah of 1 month when we know from the Quran that the iddah must be 3 periods in these cases.

 

So, either this took place before the verses about iddah were revealed or we are missing other relevant information. As it is, what we are left with is a confusing picture. Even the clergy ignore the part about the iddah of one month and still insist on a three month period. Ignoring one part and taking the rest? What does that tell us about the confusing picture this hadith paints?

 

I included the hadith about Thaabit bin Qais (in my blog here) because ‘scholars’ around the world are using it to create the ‘Khula’ process and through it, take away a woman’s right to divorce more easily – she has to fight for it.

 

The responsibility of following the truth lies with us all. Nothing less will ever suffice.

 

*This blog is about the ahadith about this event. If you’d like the complete picture, see my blog here on ‘Khula, Mahr and Halala’.

 

 

 

 

Wearing a headscarf to recite Quran

Does a woman have to wear a headscarf while reciting the Quran?

 

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Wearing a headscarf while reciting Quran has no basis in the religion. It is noteworthy that in other religions women wear a headscarf (e.g Sikhism, Hinduism) to show respect. Due to many Muslims sharing geographical/cultural roots with these religions, the idea that a woman’s head must be covered to recite Quran seems to be rooted in culture. Cultures where covering the head is a mark of respect. 

 

Culture is based upon repeated traditions. Religion however is more scientific – it is based upon evidence and in this case, there is none.

The real meaning of ‘TAQWA’

The word ‘taqwa’ occurs in the Quran many times yet it a term which many Muslims find hard to understand/explain. Some claim it is ‘God-fearing’, others that it is ‘piety’  with many nuances offered in between.

 

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For its true meaning, we must look to the Quran itself to see what Allah has told us about it and subsequently why it is so important.

 

1). Taqwa is the opposite of forgetting Allah

 

Surah Al Hashr (verses 18 & 19):

 

يأَيُّهَا الَّذِينَ ءَامَنُواْ اتَّقُواْ اللَّهَ وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ وَاتَّقُواْ اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ – وَلاَ تَكُونُواْ كَالَّذِينَ نَسُواْ اللَّهَ فَأَنسَـهُمْ أَنفُسَهُمْ أُولَـئِكَ هُمُ الْفَـسِقُونَ

 

18. O you who believe! Have taqwa of Allah and let every person look to what he has sent forth for tomorrow, and have taqwa of Allah. Verily, Allah is All-Aware of what you do.

 

19. And be not like those who forgot Allah, and He caused them to forget themselves. Those are the rebellious.

 

So, verse 19 informs us that Taqwa is the opposite of forgetting Allah – it involves remembering Allah.

 

2). Taqwa is acquired by worshipping

 

(Surah Al Baqarah, verse 21)

 

يَـأَيُّهَا النَّاسُ اعْبُدُواْ رَبَّكُمُ الَّذِىْ خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

 

O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may acquire Taqwa.

 

In other words, you worship Allah and a by-product is taqwa. Worship is everything Allah has told us to do.

 

3). ‘Taqwa’ is something Allah gives.

 

In Surah Muhammad (verse 17), Allah states:

 

وَالَّذِينَ اهْتَدَوْاْ زَادَهُمْ هُدًى وَءَاتَـهُمْ تَقُوَاهُمْ

 

And as for those who accept guidance, He increases them in guidance and bestows upon them their Taqwa.

 

4). Allah defines the qualities of those who have taqwa in Surah Al Baqarah (verse 177):

 

لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـكِنَّ الْبِرَّ مَنْ ءَامَنَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَالْمَلَـئِكَةِ وَالْكِتَـبِ وَالنَّبِيِّينَ وَءَاتَى الْمَالَ عَلَى حُبِّهِ ذَوِى الْقُرْبَى وَالْيَتَـمَى وَالْمَسَـكِينَ وَابْنَ السَّبِيلِ وَالسَّآئِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَوةَ وَءَاتَى الزَّكَوةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَـهَدُواْ وَالصَّابِرِينَ فِى الْبَأْسَآءِ والضَّرَّاءِ وَحِينَ الْبَأْسِ أُولَـئِكَ الَّذِينَ صَدَقُوا وَأُولَـئِكَ هُمُ الْمُتَّقُونَ

 

It is not Birr (righteousness) that you turn your faces towards east and (or) west; but Birr is the one who believes in Allah, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masakin (the poor), and to the wayfarer, and to those who ask, and to set slaves free, performs As-Salah, and gives the Zakah, and who fulfill their covenant when they make it, and who are patient in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are Al-Muttaqun.

 

So, here Allah tells us those who have taqwa believe in Allah, the Day of Judgement, angels, books and prophets and then this is coupled with action – namely, giving in charity, freeing slaves, prayer, zakah, keeping promises and having patience.

 

Using these verses, the meaning of ‘Taqwa’ becomes clear:

1). It is remembering Allah.

2). It is acquired through worshipping.

3). Allah increases your taqwa when we do the right actions.

4). Those who have taqwa have the correct beliefs and carry out good deeds. 

 

The best word in the English language for a concept that is based upon remembering Allah, making sure you have the correct beliefs and making yourself worship Allah would be ‘vigilance’, a higher level of awareness.

 

 

Taqwa’ then, is to be ‘vigilant’, not physiologically (as you would if you feared a physical danger) but, in a spiritual/psychological sense.

 

Now, once we understand ‘taqwa’, we also realise its significance.

 

Imagine the case of someone we will call ‘Ahmed’. Ahmed thinks he will worship more and become a better Muslim once he has a higher lever of eemaan. This goes against what Allah says about taqwa. In fact, Ahmed must make himself worship more and when he does the good deeds, Allah will increase his level of taqwa. Taqwa is in fact the cornerstone of eemaan.

 

Now, ‘Ramla’ is a Muslim who believes but doesn’t really worship much. She believes those who are better worshippers or ‘more practising’ are that way because Allah has chosen them and given them stronger eemaan. Again, this is not the correct understanding. Ramla needs to make herself worship more and Allah will increase her in taqwa and subsequently, eemaan. It is a cyclic process – the more you do, the stronger a Muslim you become and the more you will keep doing.

 

In conclusion, ‘Taqwa’ is mentioned so many times in the Quran. It is the cornerstone of our belief in Islam and to understand it correctly is vital. We now know that in order to gain it, we must be vigilant of Allah and this vigilance makes us worship better. By way of that worship, Allah will increase our ‘taqwa’ (vigilance) and we will continue with the cycle of doing good.

 

May Allah (Glorified be He) make you, dear reader of the Al Muttaqqeen.

 

The Muslim headscarf – NOT Allah’s religion

B8BB95CA-2376-416B-A838-628B4640B3FBFor centuries, most of the clergy have claimed women must (at the very least) wear a headscarf. Women’s dress is probably the most talked about issue both in the Eastern and Western world and the headscarf is now synonymous with a woman’s religion.

 

Before we look at the evidence, we need the context, the backdrop – if you like. The culture of the Arabs at the time of the Prophet; the people were scantily clad and often exposed their private parts.* Keep this in mind as you read on.

 

As usual, I will let the evidence speak for itself and you can make up your own mind but prepare to be shocked.

 

I always start with the Quran – There are 2 verses in the Quran about how Muslim women should dress in public. The first is in Surah Al Ahzaab (59):

 

يأَيُّهَا النَّبِىُّ قُل لاًّزْوَجِكَ وَبَنَـتِكَ وَنِسَآءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَـبِيبِهِنَّ ذلِكَ أَدْنَى أَن يُعْرَفْنَ فَلاَ يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُوراً رَّحِيماً

 

O Prophet! Tell your wives and your daughters and the women of the believers to lower their Jalabeeb over their bodies. That will be better that they should be known so as not to be harmed. And Allah is Ever Oft-Forgiving, Most Merciful.

 

So, this verse commands:

 

1). All Muslim women to ‘lower’ their ‘jalabeeb’

The majority of ‘scholars’ claim the jalabeeb (plural of ‘jilbaab’) means to cover from head to toe. Some even include the eyes/one eye. They equate ‘jalabeeb’ in this verse with a cloak worn by modern day Muslim women. They present no evidence whatsoever to back up their claim. However, anyone with common sense will understand that the ‘jalabeeb’ here refers to something the women already owned. It simply refers to clothing/garment.

 

So, in other words, Allah told the women to cover more of their bodies than they currently were (remember the culture of the time!)

 

2). Women were commanded to lower their ‘jalabeeb’ so that they could be recognised as Muslims and as a result, not harmed.

 

Another significant point to note here is that many translations of the Quran wrongly translate ‘fa la yu’dhayn’ as ‘not be molested’, immediately connecting the concept of covering to sexuality.

 

The verses just before this one, using the same word (yu’dhoon), tell us about ‘harming’ God, the Prophet and the believing men and women. Common sense would dictate that it is obviously not anything sexual being suggested here – you cannot ‘molest’ God. 

 

In summary, this verse commands women to cover up their bodies more than they had been at that time to be different from the pagans. It is general. The specifics came later in the 2nd verse.

 

The 2nd verse is from Surah An Nur (31):

 

وَقُل لِّلْمُؤْمِنَـتِ يَغْضُضْنَ مِنْ أَبْصَـرِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ أَوْ أَبْنَآئِهِنَّ أَوْ أَبْنَآءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِى إِخْوَانِهِنَّ أَوْ بَنِى أَخَوَتِهِنَّ أَوْ نِسَآئِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَـنُهُنَّ أَوِ التَّـبِعِينَ غَيْرِ أُوْلِى الإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُواْ عَلَى عَوْرَتِ النِّسَآءِ وَلاَ يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ وَتُوبُواْ إِلَى اللَّهِ جَمِيعاً أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ

 

And tell the believing women to lower their gaze, and cover their private parts and not to show off their adornment except that which is apparent, and to draw their covers all over their Juyub and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their women, or their right hand possesses, or the Tabi`in among men who do not have desire, or children who are not aware of the nakedness of women. And let them not cover their legs so as to reveal what they hide of their adornment. And beg Allah to forgive you all, O believers, that you may be successful.

 

Now, as mentioned, this verse is very specific. It includes:

 

1).  Women must cover their private parts (just like men are commanded in the verse prior to this one) and not expose them except that which is apparent. ‘That which is apparent’ is defined differently by ‘scholars’ – Some claim it is what is necessary to see (ie. one eye/eyes) while others propagate it is the face. BUT it is obviously related to the covering of the private parts. In other words, it means cover up the private areas except that which is impossible to hide (eg. the size of the hips or bottom).

 

2). Their ’juyub’ (plural of ‘jayb’) must be covered – this refers to covering the chest area/breasts/cleavage. Again, ‘and not to reveal their adornment except that which is apparent’ means cover the chest with fabric except that which is impossible to hide (eg. size of bust). The covering of the chest may be relaxed in the company of the list of people which follows.

 

‘Scholars’ claim the ‘khumr’ mentioned here means ‘headscarves’ but linguistically, the root خمر – also used to refer to ‘alcohol’ in the Quran – means ‘cover’. It is only over time that the word has now evolved to imply a headscarf when the Quranic meaning is the original one. Here, it means ‘cover with clothing/fabric’.

 

3). Their legs must be covered in a way which doesn’t make what they are covering visible/apparent. In other words, clothing must cover the legs and not be so tight/transparent that there is nothing left to the imagination.

 

This part of the verse is commonly translated as ‘And let them not stamp their feet so as to reveal what they hide of their adornment’ but the verb used here is the same verb as is used to state the chest must be covered (ضرب). Therefore, in the same verse, about the same topic, it has to mean the same thing.

 

Anyway, how would stamping your feet reveal anything except the sound of anklets? Any claims to this are based on shaky evidence.

 

The Quran makes it very clear. Women are commanded to cover their private parts, their chests and their legs. In other words, to dress modestly. So, where is the command to wear a headscarf ?

 

Well, put frankly – it isn’t in the Quran.

 

Despite all the attention given to how Muslim women dress, there is NO book on women’s dress in the collections of ahadith. In fact there is actually more information about men’s dress (eg. Gold, silk, covering the private parts)! So, it cannot be found in ahadith either. Surely, if the women covered their heads, we would have some evidence about how and when they wore it.

 

So, in conclusion, the headscarf does not seem to be based upon evidence and Allah’s religion. The reasons for it differ between communities and time periods in history. It is a concept intertwined with symbolism/recognition, belonging, misogyny, patriarchy, and culture. I am not the first to state this view and am sure will not be the last.

 

Sometimes, the truth is a bitter pill to swallow but our religious practices must be based upon evidence and our Lord’s commands, not what makes us comfortable because we are used to it. The headscarf is not a woman’s religion. It’s a direct result of centuries of misogyny, patriarchy and culture. More recently, it is now associated with belonging/recognition and even liberation. The solution to this is my answer to most problems in life – Knowledge. Muslims (men and women) need to know the real religion instead of relying on the mere opinions of clerics. It will be a tough road to begin with but we owe it to ourselves and to future generations. May The Almighty guide us all.

 

*If you read the Quran in it’s entirety (verses about covering the private parts) alongside ahadith about dress (easily found online), this becomes very clear.