A young woman once complained to her friend, “I wear hijab every day, but my hair still gets all the attention!” Her friend laughed and replied, “Well, maybe your hair didn’t get the memo about modesty!” They both laughed, realising that hijab isn’t just about covering the hair—it’s about modesty, dignity, and spiritual intention. Even when we follow rules perfectly, the world sometimes has its own way of stealing a glance at small things.
[Part 2]In a world where fashion trends shift with lightning speed and social norms are constantly debated, the hijab often stands at the centre of misunderstanding and controversy. While some perceive it merely as a piece of cloth or a cultural accessory, Islam frames the hijab as a profound expression of faith, dignity, and moral responsibility. Beyond covering the body, it represents a conscious decision by women to uphold their personal integrity, maintain social decorum, and follow a divinely inspired code of conduct. The discussion of hijab is therefore not limited to fabric and style — it touches upon spirituality, ethics, and the very way society perceives gender and morality.Yet, the hijab also sparks debates that reflect the tension between religious obligation and modern social life. Many women wear it proudly as a marker of identity and devotion, while others face societal pressure, discrimination, or even legal restrictions. These contrasting realities make the hijab a symbol that is simultaneously empowering and contested. Understanding the hijab requires moving beyond superficial assumptions to explore its ethical, spiritual, and social dimensions — a journey that reveals how a simple piece of clothing can carry deep meaning for individuals and communities alike.While social debates and cultural interpretations shape much of the contemporary discourse around the hijab, its origin and significance are deeply rooted in the Qur’anic guidance for Muslim women. Beyond personal choice or societal expectation, the hijab is fundamentally a commandment that reflects ethical principles, spiritual discipline, and the pursuit of moral dignity. To understand why the hijab is not merely a fashion statement, one must turn to the scriptural sources that explicitly articulate both the rationale and the framework for modest dress. In this way, the conversation shifts from public perception to divine instruction, highlighting how the Qur’an frames hijab as an integrated practice of faith and morality, rather than a cultural or arbitrary norm.
In Islam, the instruction for women to observe the hijab is articulated most explicitly in two Qur’anic passages that establish both the principle of modesty and the practical expression of covering. The first appears in Surah An-Nur (24:31), where believing women are directed to lower their gaze, guard their chastity, and draw their head-coverings over their bosoms, signalling that the veil is not merely symbolic but an enacted form of modest conduct. The second foundational verse is found in Surah Al-Ahzab (33:59), where the Prophet is instructed to tell his wives, daughters, and the believing women to draw their outer garments around them, providing a social and moral clarity that distinguishes dignified presence from vulnerability in public life. These scriptural anchors became the basis upon which classical Muslim scholars formulated detailed rulings regarding modest attire, noting that the Qur’an presents hijab as an integration of ethical behaviour, social dignity, and religious obedience. Later juristic discourse expanded upon these verses to articulate practical guidelines, yet the essential command remains rooted in divine revelation rather than cultural custom, situating the hijab as a moral expression of devotion rather than a mere social accessory.
Surah An-Nur (24:31) provides a clear and comprehensive framework for understanding the Islamic requirement of hijab for women.
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 أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ
"And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests 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 in repentance, all of you, O believers, that you might succeed." [Sahih International]
The verse instructs believing women to lower their gaze, guard their chastity, and not display their adornments except what is apparent, while covering their bosoms with their khimar or headcover. According to Tafsir Ibn Kathir, this command was revealed in a historical context where some women used to appear in public without proper covering, often displaying parts of their hair, chest, and ornaments in a manner associated with pre-Islamic customs known as jahiliyyah. Ibn Kathir explains that the purpose of these restrictions is not to oppress women but to protect their dignity, maintain moral integrity, and distinguish the behaviour of believing women from the customs of that era.Furthermore, Ibn Kathir emphasises that hijab is both a physical covering and a moral shield. It ensures that women are protected from undue attention and that the community recognises their modesty, thereby maintaining social and spiritual order. The verse also warns against tabarruj, the deliberate display of beauty, which can undermine personal dignity and provoke inappropriate attention. Thus, the instruction of hijab in this verse embodies ethical, spiritual, and social principles. It is a manifestation of obedience to Allah and a way for women to uphold honour, integrity, and moral clarity in society, rather than a mere cultural or aesthetic practice.Allah says in Surah Al-Ahzab (33:59),
يَا أَيُّهَا النَّبِيُّ قُل لِّأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ ذَلِكَ أَدْنَىٰ أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا
"O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful."[Sahih International]
According to Tafsir Ibn Kathir, this verse was revealed to provide the Prophet ﷺ with clear guidance on the protection and modesty of believing women. He explains that women were instructed to draw their outer garments, the jilbab, over themselves when going out in public. The purpose, as Ibn Kathir notes, is twofold: firstly, it serves as a visible marker that identifies believing women, distinguishing them from women who do not follow Islamic principles of modesty. Secondly, it functions as a protective measure to prevent harassment, abuse, or unwanted attention.Ibn Kathir also emphasises that this command is grounded in both ethics and social morality, rather than being a cultural imposition. By wearing the jilbab, women not only demonstrate obedience to Allah but also safeguard their dignity and maintain a clear moral boundary in society. The verse highlights that the act of covering is intrinsically linked to both spiritual devotion and practical protection, and that Allah’s forgiveness and mercy accompany those who strive to properly observe this command.The Hijab .. Why? by Dr Muhammad Ismail (translated by Dr Saleh As-Saleh) emphasises that Islamic law gives special and careful consideration to the affairs of women; this consideration is not intended to suppress women’s freedom but rather to honour their dignity, safeguard their chastity, and protect their social status. The “restrictions” regarding a woman’s dress and the way she displays her beauty or ornamentation are presented not as oppressive rules, but as protective measures — protecting her from potential moral corruption and degradation.The book then states that hijab is a crucial aspect of this protection. It argues that wearing the hijab brings spiritual benefits (“glad tidings” promised by Allah) to women who uphold it, and contrasts this with the “danger” of displaying beauty or ornament in a way that might attract undue attention — a practice called Tabarruj. That such a public display of ornaments or beauty may lead to serious negative consequences in this life and the hereafter for those who engage in tabarruj.The book notes that at the time of writing, a growing number of Muslim women were abandoning “revealing clothes” and embracing the hijab—even as Muslim women in some parts of Europe were being attacked or discriminated against because of their hijab, or faced bans (e.g. in educational institutions such as schools, as in France). The author suggests these are times of trial for Muslim women and implies that reaffirming the teachings about hijab is especially necessary.The author provides a clear and specific definition of hijab. He states that hijab is not merely a piece of cloth placed on a woman’s head, nor is it simply a cultural dress code inherited from older generations. Rather, he defines hijab as a comprehensive Islamic requirement that governs a woman’s behaviour, clothing, and public presentation. According to him, hijab is a divinely mandated form of modesty that includes the complete covering of a woman’s body — except for what is allowed to be shown — while also ensuring that the clothing is loose, opaque, and devoid of adornment that could attract attention.The author further explains that hijab is both a physical covering and a moral shield. It is meant to protect a woman’s dignity, preserve her chastity, and maintain her honour in society. He emphasises that hijab is not designed to imprison women, but to safeguard them from exploitation, objectification, and social harm. In the author’s view, hijab embodies obedience to Allah, humility of spirit, and a commitment to a life of moral clarity. Consequently, the book insists that hijab must never be reduced to fashion, personal taste, or cultural symbolism; it is a religious obligation rooted firmly in Qur’anic instruction and prophetic guidance.The author outlines a set of conditions that define the proper Islamic hijab, stressing that it is not merely a headscarf but a complete system of modest dress. First, the hijab must cover the entire body except what Islamic law explicitly permits to be shown; the book emphasises that the clothing should be sufficiently wide and loose so that the shape of the body is not revealed. The fabric must be thick and opaque, preventing any skin colour or bodily outline from being visible through it.He also explains that the hijab should not be an adornment in itself; it must avoid bright, attractive, or extravagant designs that might draw attention. Similarly, the clothing should not be perfumed when worn in public, as fragrance can attract the attention of men. The author asserts that hijab must not resemble the distinctive clothing of non-Muslim women, nor should it imitate the fashion of men, since Islamic teachings prohibit cross-dressing between genders.Another essential condition is that the hijab must not be worn with the intention of showing off. Any attempt to turn hijab into an exhibition of style or beauty contradicts its spiritual purpose. Furthermore, the hijab must not resemble the clothing of immoral women or be associated with practices of tabarruj, which the author defines as the deliberate displaying of beauty meant to provoke attention.The book insists that true hijab is modest, loose, opaque, simple, dignified, and free from any form of imitation or vanity. It serves as a shield for a woman’s dignity, a marker of religious obedience, and a means of preserving moral clarity in society.Dr Muhammad Ismail explains that tabarruj refers to the deliberate display of a woman’s beauty in a manner that attracts unnecessary attention, particularly from non-mahram men. It is not merely about wearing makeup or dressing nicely, but about exposing adornments, physical features, or gestures in ways that contradict the principles of Islamic modesty. The author emphasises that tabarruj includes excessive or intentional ornamentation that draws the eye, such as revealing clothing, flashy accessories, perfume intended to seduce, or any behaviour designed to highlight one’s physical appeal.The book further clarifies that tabarruj is forbidden in Islam because it undermines the moral and spiritual purpose of hijab. While hijab serves to preserve dignity, modesty, and social boundaries, tabarruj actively opposes these objectives by encouraging unnecessary attraction and potentially leading to social harm. Dr. Ismail stresses that avoiding tabarruj is not a limitation of freedom, but a safeguard of personal honour, ethical conduct, and adherence to divine guidance. In this way, understanding tabarruj helps women navigate the ethical balance between natural beauty and Islamic decorum, reinforcing the spiritual and social significance of hijab.The concept of tabarruj, as explained by Dr. Muhammad Ismail in The Hijab: Why?, complements the Qur’anic guidance on modesty found in Surah An-Nur 24:31 and Surah Al-Ahzab 33:59. While the Qur’an commands believing women to lower their gaze, guard their chastity, and cover themselves in a dignified manner, tabarruj represents the deliberate violation of these ethical principles. Tafsir Ibn Kathir clarifies that these instructions were revealed to distinguish women of faith from the pre-Islamic practices of jahiliyyah, where exposure of adornments and the display of physical beauty in public were common. Tabarruj, therefore, is understood as intentionally attracting attention in ways that contradict the protective, moral, and social objectives of hijab. By highlighting tabarruj alongside the Qur’anic injunctions and classical tafsir, the modern reader can appreciate that hijab is not merely a cultural or aesthetic choice, but a divinely guided practice aimed at preserving dignity, honour, and ethical conduct in both personal and communal life.In contemporary societies, the practice of hijab often encounters a complex interplay of personal choice, social expectation, and cultural interpretation. While the Qur’an and Tafsir Ibn Kathir provide clear ethical and spiritual guidance, many women face questions, criticism, or pressure regarding their decision to wear hijab. The concept of tabarruj becomes particularly relevant in this context, as society negotiates the boundaries between self-expression and modesty. Dr. Muhammad Ismail emphasises that avoiding tabarruj is not about limiting a woman’s individuality, but about maintaining moral integrity and respecting the protective objectives of hijab. In modern urban settings, where fashion, media, and peer influence constantly shape public behaviour, understanding hijab and tabarruj as divinely guided principles helps women make informed choices that balance personal expression with spiritual responsibility, social dignity, and ethical conduct.
The practice of hijab is deeply rooted in Qur’anic guidance and classical interpretations, such as Tafsir Ibn Kathir, and is further clarified in modern scholarship like Dr Muhammad Ismail’s The Hijab: Why?. It represents a holistic approach to modesty, dignity, and ethical conduct, encompassing both the physical covering and moral responsibility of women. By understanding the concept of tabarruj and its implications, women are empowered to navigate public spaces with awareness of their spiritual obligations and social boundaries. In today’s diverse and often challenging social environments, hijab serves not only as an expression of faith but also as a practical means of safeguarding personal honour, maintaining societal ethics, and promoting moral integrity. Ultimately, hijab is a timeless practice that bridges religious devotion, ethical principles, and contemporary life, reminding both women and society of the enduring value of modesty and respect.
