﷽
BismiLlāhir Rahmanir Raheem.
Why Jilbaab is compulsory for the Muslimah
The outlines of the sub-topics are below:
- The Meaning of Jilbaab (Linguistically and Technically)
- The Islamic Ruling of Jilbaab
- Conditions of a proper Jilbaab
- The purpose and Wisdom behind the Obligation
- Evidences from the Qur’an and Sunnah i.e Hadeeth.
- The Islamic Perspective of Scarf and Cape instead of Jilbaab.
- Why Jilbaab is compulsory on Solah(prayer).
In shã ALlah, I’ll start with the first sub-topic and so on:
Linguistic Meaning of Jilbaab
Linguistically, the Arabic word “Jilbab” (جِلْبَاب) comes from the root جلب (jalaba), which carries meanings related to:
Bringing, drawing, pulling: This implies something that is drawn or brought over something else.
Covering, concealing, enveloping: It suggests something that acts as a cover or a wrap.
Therefore, in its most basic linguistic sense, a jilbab refers to any long and loose outer garment, cloak, or mantle that covers and conceals. It’s a general term for an encompassing piece of clothing. Classical Arabic dictionaries like Lisan al-Arab define it as an outer garment, mantle, or cloak that a woman wraps around herself on top of her other garments to cover herself from head to toe, hiding her body completely.
Technical Meaning of Jilbab
In an Islamic context, the technical meaning of Jilbab is derived directly from the Quran and Sunnah, and it refers to a specific type of outer garment that fulfills the Islamic requirements for modesty. or
A jilbab is generally defined as a loose outer garment or cloak that covers a woman’s entire body from head to toe, worn over her regular clothes. Its purpose is to conceal her beauty and adornments from non-mahram men, thereby promoting modesty, protecting her dignity, and preventing temptation (fitnah).
The Islamic Ruling of Jilbaab
The Islamic ruling regarding the jilbab is that it Waajib upon every Muslimah i.e it is obligatory for every Muslim women to wear it when they are in public or in the presence of non-mahram men (men who are not close relatives whom she cannot marry). This is the view of the majority of classical and contemporary Islamic scholars, based on interpretations of the Quran and Sunnah (teachings and practices of Prophet Muhammad).
Conditions of a proper Jilbaab
Conditions of a Proper Jilbab/Hijab (which includes the jilbab):
Islamic scholars have outlined several conditions for a garment to be considered a proper jilbab/hijab:
1. Covers the entire body : It should cover the whole body, apart from what is explicitly exempted (typically the face and hands, though some scholars include one eye or allow for incidental exposure).
2. Not an adornment itself : The jilbab should not be decorative or eye-catching in a way that attracts attention. It should not have bright colors, excessive glitter, or patterns that draw gazes.
3. Thick and opaque : It must be thick enough not to be transparent or see-through, as transparent clothing defeats the purpose of covering.
4. Loose-fitting : It should be loose and not reveal the shape or contours of the body underneath. Tight clothing, even if it covers, is not considered proper as it outlines the body.
5. Not perfumed : A woman should not wear perfume or fragrance when going out in public, as this can attract unwanted attention.
6. Does not resemble men’s clothing : It should be distinct from men’s attire.
7. Does not resemble the dress of disbelieving women : It should not be an imitation of the clothing of non-Muslim women in a way that goes against Islamic principles.
8. Not a garment of fame and vanity : It should not be worn to seek fame or show off .
The purposes and Wisdom behind the Obligation
Here are the key purposes and wisdom behind the obligation of the jilbab:
1. Obedience to ALlah azza wa jal and His Messenger peace be upon him:
The foremost reason for any Islamic injunction is obedience to the commands of Allah and His Prophet Muhammad (peace be upon him). The Quran explicitly mentions the jilbab (Surah Al-Ahzab 33:59) and the broader principles of modesty (Surah An-Nur 24:31). For a Muslim, fulfilling these commands is an act of worship and submission to the Divine Will, which brings immense spiritual reward and peace.
2. Modesty (Hayā’) and Chastity (Iffah):
– Promotion of Modesty : The jilbab is a visible manifestation of modesty, a highly valued virtue in Islam for both men and women. It encourages a focus on inner character and piety rather than outward physical appearance.
– Protection of Chastity : By covering the adornments and body shape, the jilbab helps to prevent unwarranted attention and desires from non-mahram men. This protects the chastity of both the woman and the society as a whole, reducing temptation and the likelihood of illicit relationships.
3. Protection and Safety :
– Recognition and Respect : The Quranic verse (33:59) states: “That will be better, that they should be known (as free respectable women) so as not to be annoyed.” In pre-Islamic era, women who were slaves or prostitutes often went about uncovered, while free and respectable women would cover themselves. The jilbab served as a distinguishing mark, signaling a woman’s status as a chaste and honorable believer, thereby deterring harassment and disrespectful advances.
– Reduce Objectification : By shifting the focus away from a woman’s physical form, the jilbab helps to combat her objectification. It encourages others to engage with her intellect, personality, and character, rather than merely her physical attractiveness.
– Safety from Harm : In a practical sense, the jilbab can offer a layer of protection from unwanted advances and harassment, as it communicates a clear boundary.
4. Preservation of Social Harmony and Stability :
– Controlling Desires : Islamic teachings recognize human desires but also provide guidelines to manage them in a way that leads to societal well-being. The jilbab, alongside the command for men to lower their gaze, works to create a social environment where interactions between genders are based on respect and propriety, rather than sexual allure.
– Reducing Fitnah (Temptation/Discord): By minimizing the display of adornments, the jilbab helps to reduce fitnah (strife, temptation, social disorder) that can arise from unchecked gazes and desires, leading to adultery, promiscuity, and the breakdown of families.
– Strengthening Family Bonds: By protecting women from unwanted attention and promoting modesty, the jilbab contributes to the sanctity of marriage and family life, discouraging extramarital affairs and fostering trust.
5. Dignity and Empowerment:
– Intrinsic Worth : The jilbab empowers women by placing their worth on their character, intelligence, and piety, rather than their physical appearance, which can be a source of insecurity and unhealthy competition in societies that emphasize external beauty.
– Freedom from Societal Pressures: It liberates women from the constant pressure to conform to fleeting fashion trends or to expose their bodies to gain approval or attention. Instead, it allows them to define their identity based on their submission to God.
– Symbol of Identity : For many Muslim women, the jilbab is a proud symbol of their religious identity and commitment to Islam. It signals their faith to the world and reinforces their connection to a larger community of believers.
In essence, the jilbab is not meant to suppress women or limit their freedom, but rather to elevate their status, protect their honor, and foster a society built on mutual respect, chastity, and obedience to divine principles. It is a holistic approach to modesty that benefits individuals and the community at large.
Evidences from the Qur’an and Sunnah
Quranic Verses:
Two pivotal verses from the Quran are central to understanding the Islamic ruling on women’s attire:
Surah An-Nur (24:31):
Allah (SWT) states in the Quran:“وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَىٰ عَوْرَاتِ النِّسَاءِ ۖ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ ۚ وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ”
Translation: “And tell the believing women to lower their gaze and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to draw their headcovers (khumurihinna) over their chests (juyubihinna) and not expose their adornment except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah all of you, O believers, that you might succeed.” (Quran 24:31)
Explanation of Key Terms and Interpretation:
خُمُرِهِنَّ (khumurihinna): This is the plural of khimar, which literally means a headcover or veil. In the context of the verse, it refers to the scarf or covering that women would typically wear on their heads.
جُيُوبِهِنَّ (juyubihinna): This is the plural of jayb, which refers to the opening at the neck or chest area of a garment.
Interpretation:
Prior to this verse, women might have worn headcovers, but they would often let them hang down their backs, leaving their necks and upper chests exposed. This verse specifically commands them to “draw their headcovers over their chests.” This clearly indicates an instruction to extend the covering to conceal the neck, collarbones, and upper chest area, which are typically areas of adornment. Scholars interpret this as an obligation to cover these parts, ensuring modesty and preventing the display of areas that could be alluring. This verse primarily addresses the covering of the head, neck, and chest.
Surah Al-Ahzab (33:59):
This verse is often considered the primary evidence for the obligation of the jilbab itself:“يَا أَيُّهَا النَّبِيُّ قُل لِّأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ ۚ ذَٰلِكَ أَدْنَىٰ أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ ۗ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا”
Translation: “O Prophet! Tell your wives and your daughters and the women of the believers to draw their outer garments (jalabib) over themselves. That will be better, that they should be known [as free, respectable women] and not be annoyed. And Allah is Ever Oft-Forgiving, Most Merciful.” (Quran 33:59)
Explanation of Key Term and Interpretation:
جَلَابِيبِهِنَّ (jalabibihinna): This is the plural of jilbab. Classical Arabic lexicons and early Islamic scholars define jilbab as a loose, outer garment that covers the entire body, similar to a cloak or abaya. It is worn over a woman’s regular clothes.
Interpretation:
This verse provides a direct command for believing women to extend their covering by wearing a jilbab. The phrase “يُدْنِينَ عَلَيْهِنَّ” (yudneena alayhinna) means to draw down or bring closer over themselves, implying a comprehensive covering of the body.
Reason for the Command:
The verse itself provides the profound wisdom behind this command: “ذَٰلِكَ أَدْنَىٰ أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ” (That will be better, that they should be known [as free, respectable women] and not be annoyed).
“أن يعرفن” (that they should be known): In the pre-Islamic society of Medina, there were free women and slave women. Sometimes, slave women would be harassed by men. This verse distinguished free Muslim women as respectable and chaste, making it clear they were not to be bothered.
“فلا يؤذين” (and not be annoyed/harassed): By covering themselves comprehensively, they would be recognized as virtuous and dignified women, thus deterring harassment and disrespectful behavior from ill-intentioned men. The jilbab acts as a barrier, signaling modesty and respectability, which helps protect women from unwanted attention and harm.
Hadeeth (Prophetic Traditions):
The Sunnah of the Prophet Muhammad (peace be upon him) further elucidates and reinforces the Quranic commands regarding covering:
– Hadeeth of Umm Salamah رضي الله عنها :
This hadeeth beautifully illustrates the immediate and complete response of the Sahaabiyat (female companions of the Prophet) to the revelation of the jilbab verse:Narration: Umm Salamah (may Allah be pleased with her) narrated: “When the verse ‘yudhneena alayhinna min jalaabibihinna’ was revealed, the women of Ansaar (residents of Medina who aided the Prophet) came out as if there were crows on their heads, due to the outer garments (jilbabs) they wore.”
(Reported by Abu Dawud, and authenticated by scholars like Al-Albani)
Significance
This hadeeth shows that the understanding of the Sahaabiyat-female companions-, who were the first recipients of the revelation and lived with the Prophet, was that “drawing their jilbabs over themselves” meant a complete and extensive covering. The imagery of “crows on their heads” conveys the dark, extensive nature of the covering, leaving only the necessary parts (like eyes to see) visible, and covering their entire body.
– Hadeeth of Ãisha رضي الله عنها Regarding Tearing Aprons for Covering:
This narration, though often cited, needs clarification. While some narrations mention tearing fabrics for covering after Surah An-Nur, the specific action of tearing aprons to cover faces in response to the jilbab verse (33:59) is not as widely accepted or authentically linked to the jilbab verse itself, but rather to the overall command of covering. However, the general spirit of immediate and comprehensive covering is consistent.A more relevant narration regarding Ãisha رضي الله عنها and the general concept of covering after the verses of hijab were revealed is:
Narration : Ãisha (may Allah be pleased with her) said concerning the verse of Surah An-Nur (24:31): “When it was revealed, they [the women] took their thick lower garments and split them from the border and made veils out of them.” (Reported by Bukhari, in the chapter of Tafsir)
Significance
This shows their eagerness and complete submission to Allah’s command, repurposing existing fabric to fulfill the requirement of covering. This indicates a deep understanding that the command was for extensive concealment.
Hadeeth about Asma رضي الله عنها and Puberty:
This hadith is crucial in defining the extent of covering for women once they reach puberty.Narration: Ãisha (may Allah be pleased with her) narrated that Asma bint Abi Bakr (her sister, and daughter of Abu Bakr) entered upon the Messenger of Allah (peace be upon him) wearing thin clothes. The Messenger of Allah (peace be upon him) turned away from her and said: “O Asma, verily when a woman reaches the age of menstruation, it is not proper that anything should be seen of her except this and this,” and he pointed to his face and hands.
(Reported by Abu Dawud, and generally considered Hasan [good] or Sahih [authentic] by various scholars, though there is some scholarly discussion on its chain of narration for strict authenticity in all its wordings.)
Significance
This hadeeth is a fundamental piece of evidence for the majority opinion that the face and hands are generally exempted from the obligation of covering for Muslim women in public, once they have reached puberty. It sets the boundary for what is permissible to show. All other parts of the body, beyond the face and hands, are considered ‘awrah (parts that must be covered) in the presence of non-mahram men. This Hadith, along with the Quranic verses, forms the basis for the comprehensive understanding of a Muslim woman’s attire.
The Islamic perspectives of Scarves and Cape Hijab
With all the aforementioned evidences, explainations , conditions ,purposes and Rulings of Jilbaab
We should have understood the differences between Jilbaab and Scarves/cape, right?
Na’am, Scarf /Cape, if worn needs an outer wear to cover it which is a Jilbaab
This means scarves and capes are considered insufficient on their own for the purpose that a Jilbaab fulfills, and they would necessitate the wearing of a Jilbaab over them for proper coverage.
So,
Scarf is not a Jilbaab ❌
Cape is not a Jilbaab ❌
Knee length hijab is not a Jilbaab ❌
A Jilbaab is to be from Head to toe, thick, not transparent, loose-fitting ✅✅✅
May ALlah subhãnahu wa ta àla make it easy for us
Why Jilbaab is compulsory on Solah (prayer)
The awrah of a muslimah during prayer
In Islam, the concept of awrah refers to the parts of the body that must be covered. For a Muslim woman (muslimah), the awrah during prayer (salat) is almost her entire body.
The widely accepted scholarly opinion among the majority of Islamic schools of thought is that a Muslim woman’s awrah during prayer is her entire body except for her face and hands.
Face: The entire face, from the hairline to the chin lengthwise, and from ear to ear width-wise, can be uncovered.
Hands: The hands, up to the wrists, can be uncovered. Some scholars also include the feet (up to the ankles) as permissible to be uncovered, particularly in the Hanafi school of taught, but the majority opinion considers feet part of the awrah and recommends covering them.
Covering the Awrah
This is a crucial condition for the validity of the prayer. If a woman’s awrah is not properly covered, her prayer is considered invalid.
The Jilbab as a “Prayer Garment”
While any loose-fitting, non-revealing clothing that covers the awrah would be sufficient
It’s important to note that the requirement to cover the awrah during prayer applies whether a woman is praying at home alone or in a (masjid ) mosque. The presence or absence of other people does not change the conditions for a valid prayer.
The Hadeeth
Narrated by A’isha (may Allah be pleased with her), that the Prophet (peace be upon him) said: “ALlah does not accept the prayer of a woman who has reached puberty unless she wears a head covering (khimar`).
“لَا يَقْبَلُ اللَّهُ صَلَاةَ حَائِضٍ إِلَّا بِخِمَارٍ”
✍Sumayyah Bint Bashīr (Ummu A’mmār)
Mu’allimah at Al-waduud Institute