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On the excuse of Islamic modesty, women in several Muslim-majority countries (MMCs) are still subjected to gender segregation and mobility restrictions to varying degrees. In its current form, the idea of modesty appears to prevent Muslim women from participating in public life and other activities. This essay examines the religious justifications for wearing clothing that follows the Islamic teachings requirements. It examines Islams essence and demonstrates how appropriate Muslim behavior stems from the fundamental idea of haya, or modesty.
Women are expected to cover themselves in Islam; however, this does not imply that they should never leave their houses. Islam has no purpose in imprisoning women; such concepts may exist in some countries pre-Islamic pasts, such as India or Iran, but they do not exist in Islam (Boulanouar, 135). According to Divine Law na-mahram, a hijab is founded on the notion that a lady should cover herself with men she is not associated with and should not flourish and expose herself. This law is supported by verses of the Holy Quran that deal with the subject and religious jurisprudential edicts (Syed, 157). The connection and the covering between women and men have been described without using the word hijab in Surah Ahzab Chapter 33 or Surah Nur Chapter 24 (Boulanouar, 144). The wives of Islams Holy Prophet are mentioned in the verse in which the word Hijab is employed.
The truth is that the covering, or its latest incarnation, the Hijab is unconcerned with whether a woman should seem covered or exposed in society. The question is whether or not a mans and womans need for her should be an unrestricted association. Externally, the question appears to be what a lady should do or if she must leave her home uncovered or covered. The person about whom the topic is raised is a woman, whereby several questions are frequently addressed in heartfelt tones, asking if a woman should be free or condemned and imprisoned in modest clothing (Sechzer, 265). However, there is something else at the heart of the matter: if males should be permitted to exploit women sexually in any way they see fit, whether or not they commit adultery.
The Islamic covering idea is based on various factors; some are psychological, while others are related to the family and home. Others have societal foundations, and some of them are concerned with restoring a womans dignity and avoiding her debasement. In Islam, modest clothing originates from a more fundamental concern. In other words, Islamic precepts strive to confine all forms of sexual pleasure to the home and the marital setting inside the context of marriage, leaving society as a place for activity and work (Rosenberg, 285). It is the polar opposite of todays Western system, which combines labor with sexual pleasure, whereby Islam ultimately differentiates these two environments.
The Islamic rule to cover is specific to women because they desire to flaunt and showcase their, which is a characteristic of women. In the dominance of mens hearts, men are the prey, and she is the hunter, whereas in the authority of womens bodies, the man is the hunter, and she is the victim (Sechzer, 268). The need for a woman to be seen originates from the hunters nature. The female impulse seeks to capture hearts and confine the male because of its unique nature. The idea of modest control and management of sexual appetites other than with an official wife assures that one legal spouse is the source of the others well-being from the standpoint of the family part. In the system of free sexual partnerships, ones legal partner is considered a competitor psychologically.
A Muslim woman wears the Hijab to show that she obeys and submits to Allah. Nobody has to recognize that someone is a Muslim if they are dressed modestly and do not cover their heads. However, after she started wearing Hijab and a headscarf, everyone realized she was a Muslim. Wearing the Hijab is one way to display ones Muslim identity and belonging. The notion of the Hijab is straightforward, as stated in the article, where it is said that the Hijab is an Islamic garment and a sign of Muslim females (Khondkar, 58). The Hijab is a scarf that covers our heads and bodies. It offers not just independence and respect but also security and assurance. Hijab protects against hazardous objects, evil views, and sloppy thoughts. It is a symbol of innocence, personality, and a positive social image (Khondkar, 58). In addition, in modern culture, the tendency has resulted in some misunderstanding about the Islamic order of wearing the Hijab.
According to the results of this study, a group of people who wear Hijab believes that it is a new style that will become fashionable. Another set of people, on the other hand, believed that it should be necessary for all women in the country and that it is important for society. Wearing Hijab, according to Islam, is not to force males to respect her; it is not to preserve her beauty; it is to obey and surrender to Allah (Syed, 155). Verily, the recompense of deeds depends on the intentions, Prophet Mohammad (pbuh) said. Verily, every person will be paid just for what he meant.
In addition to social analysts, the origins of modest clothing can be traced back to the concept that no veil or covering has ever been used to divide females and males in natures most basic principles. Khondkar (57) urges that there is no case in nature where a curtain or veil occurs between the female and male sexes or when the female sex is hidden behind a curtain and covered. From different perspectives, research shows that modest attire arose in the world due to the introduction of the concept of asceticism (Syed, 155). Then they inquire as to why asceticism was developed or discovered among people. Islam is not responsible for this ascetic mentality. This idea may have existed in some parts of the world but is incompatible with Islam.
The feeling of insecurity has also been cited as a reason for modest dress compliance. According to tradition, modest clothes arose due to a growing sense of insecurity (Siraj, 717). There was a lack of security in the past, and women, like possessions and wealth, lacked security. Men had to hide their ladies, just as they had to hide their wealth and money. According to history, the princes and high priests of Sassanian Iran were said to seek out and take any beautiful female they heard. The purpose of modest attire back then was to keep ladies hidden from other males (Sechzer, 271). Social or collective security was not available among the tribes; therefore, covering does not remedy this problem.
It was a phenomenon that existed before the Islamic era. The emergence of this phenomenon has been attributed to philosophical, sociological, ethical, economic, and psychological factors, as well as how modest clothes came to occur in history among people (Khondkar, 59). Modest attire evolved for economic motives, which led to the exploitation of women. However, it is unjust that things were divided unevenly, resulting in four eras in the history of womens and mens relationships, including our own. Based on what others had said concerning economics, which pertains to humanitys many stages, the communal era was the first, followed by the feudal period, capitalism, and communism (Siraj, 719). As previously stated, the economic reasons for the introduction of modest clothing have nothing to do with the financial stages indicated by others.
One of their criticisms of modest clothes is that it denies a woman respect and honor. Since the term human rights were introduced, human dignity has become one of humanitys most significant aspirations. Human dignity is valued and must be observed; this is something that all humans share, whether they are men or women, white or black, and this right to human dignity belongs to everyone (Rosenberg, 287). It is claimed that modest Islamic attire is incompatible with a womans dignity. This concept arose from the belief that modest clothing confines a woman and makes her a slave. Instead of demanding that men undertake the hard work of being transformed by renewing their minds, shifting accountability to women allows men to think and act like sexual predators (Rom. 12:2). Slavery is incompatible with human dignity, and it is claimed that men invented modest clothing to exploit women and confine them to a corner of their homes (Khondkar, 58). As a result, her human dignity has been disregarded or disrespected.
Conclusively, Islamic attire with the scarf, long sleeves, and long skirts hides the majority of the female body from others gaze. It also substantially increases the visibility of females who choose to dress it. Wearing a scarf is still seen as a show of modesty. A womans sexuality in Islam has no bearing on her respectability. The public display of sexuality is forbidden in Islamic morals.
Works Cited
Boulanouar, Aisha W. The Notion of Modesty in Muslim Womens Clothing: An Islamic Point of View. The Notion of Modesty in Muslim Womens Clothing, vol. 8, no. 2, 2006, pp. 134-156.
Khondkar, Mubina. Hijab as a Muslim Attire and a Fashion Trend in Bangladesh. European Journal of Business and Management, vol. 13, no. 3, 2021, pp. 57-70.
Rosenberg, Tiina. Wrapped in Meaning: Modest Fashion as Feminist Strategy. NORA Nordic Journal of Feminist and Gender Research, vol. 27, no. 4, 2019, pp. 285-289.
Sechzer, Jeri A. Islam and Woman: Where Tradition Meets Modernity: History and Interpretations of Islamic Womens Status. Sex Roles, vol. 51, no. 5/6, 2004, pp. 263-272.
Siraj, Asifa. Meanings of modesty and the hijab amongst Muslim women in Glasgow, Scotland. Gender, Place & Culture, vol. 18, no. 6, 2011, pp. 716-731
Syed, Jawad. A historical perspective on Islamic modesty and its implications for female employment. Equality, Diversity, and Inclusion: An International Journal, vol. 29, no. 2, 2010, pp. 150-166.
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