[Part 3]In a social media frenzy, a young woman wearing a hijab posted a picture of herself with the caption, “Modesty level: Expert.” Overnight, her hijab started trending more than the post itself, sparking online memes of hijabs “teaching” etiquette. One cheeky meme showed a hijab giving a lecture to keyboard warriors: “Think before you type, and remember dignity comes first!”Even in the digital age, the principles behind hijab—modesty, respect, and mindful interaction—remain relevant, guiding behaviour whether in real life or online.Hijab is most commonly associated with modesty because, in Islamic teachings, its primary purpose is to regulate outward appearance in a way that reflects inner moral and spiritual discipline. The Qur’an and classical tafsirs, such as Tafsir Ibn Kathir, explicitly link the act of covering with the concept of haya—modesty or shyness—which encompasses both behaviour and appearance. While hijab also implies broader ethical conduct, such as humility, respect, and social etiquette, the physical aspect of covering makes modesty the most visible and immediate symbol. People tend to associate it with modesty because it is directly observable: it signals restraint, dignity, and moral awareness in public spaces. Other elements of social etiquette, such as politeness, patience, or interpersonal manners, are subtler and not necessarily visible, which is why they are less frequently connected to hijab in common perception. In essence, hijab embodies modesty in a concrete, recognisable form, while simultaneously supporting a wider framework of ethical behaviour and spiritual mindfulness.
Haya (حياء) in Arabic literally means “modesty” or “shyness,” but in the Islamic context, it encompasses a deeper moral and spiritual dimension. It refers to a quality of self-restraint and awareness of one’s actions in the sight of Allah, encouraging individuals to avoid behaviour that is immoral, indecent, or dishonourable. Haya is not merely a personal feeling; it is an ethical principle that guides one’s speech, interactions, and general conduct, fostering dignity and respect in society.
Practically, Haya is demonstrated through modest behaviour, proper speech, and the appropriate way of dressing, including the observance of hijab for women and modest attire for men. It encourages believers to act with consciousness of moral boundaries, refrain from public indecency, and maintain respect for themselves and others. The application of Haya in daily life creates an environment where people behave ethically, treat one another with respect, and uphold moral standards.
The purpose of Haya is both spiritual and social. Spiritually, it strengthens one’s connection with Allah by cultivating piety, self-discipline, and accountability. Socially, it fosters a respectful and harmonious society, reduces temptation and moral corruption, and preserves human dignity. Haya acts as an internal compass, guiding actions, words, and interactions in accordance with Islamic values, ensuring that both men and women maintain honourable conduct.
The importance of Haya is emphasised in the Qur’an and Sunnah. The Prophet ﷺ said: “Every religion has its distinct characteristic, and the distinct characteristic of Islam is Haya (modesty).” It is regarded as a foundational virtue, interlinked with faith, ethics, and social conduct, and serves as a preventive measure against sin, arrogance, and moral laxity.
In Sunni Islam, Haya or modesty is considered a virtue that functions both vertically, in relation to Allah, and horizontally, in relation to fellow human beings. When placed before Allah, Haya manifests as a heightened sense of accountability, fear of disobedience, and a desire to live in a manner pleasing to the Creator. Classical scholars such as Al-Ghazali emphasised that a believer’s awareness of Allah in every action cultivates inner restraint, sincerity, and spiritual refinement. Modesty before Allah involves not only the avoidance of sinful acts but also the cultivation of positive qualities like humility, piety, and integrity, ensuring that every thought, intention, and deed aligns with divine guidance.
In interactions with other humans, Haya functions as an ethical compass that guides behaviour, speech, and dress. Classical sources, including Ibn Qudamah and Ibn Hajar, explain that Haya encourages respect, prevents arrogance, and fosters social harmony. Women and men are instructed to act in ways that do not incite impropriety, such as observing modest dress, refraining from gossip or offensive speech, and maintaining respectful interactions. Contemporary scholars build upon these foundations by emphasising the relevance of Haya in modern contexts: social media, workplace ethics, and globalised societies. They stress that modesty in the presence of others should not be limited to external appearances but integrated with inner humility and ethical consistency, so that public conduct reflects both personal virtue and adherence to divine principles.
The integration of Haya before Allah and humans ensures a holistic moral framework. It prevents a compartmentalisation of ethics, where one might act piously in private but recklessly in public. Sunni scholarship, classical and modern alike, maintains that true Haya harmonises one’s spiritual awareness with social responsibility, creating a virtuous individual who nurtures both personal piety and collective moral order.
Haya, often translated as “modesty,” is a multidimensional concept in Islam that goes beyond simply dressing or physical restraint. It inherently encompasses qualities such as humility, politeness, and simplicity. When a person cultivates Haya, they naturally develop good manners, because modesty instils a consciousness of others’ dignity and fosters respectful behaviour in social interactions. A person with Haya is attentive to how their words and actions affect others, refrains from arrogance, and treats everyone with consideration and courtesy.
Similarly, humility is a natural extension of Haya. The awareness of being accountable to Allah and maintaining ethical standards in public life encourages self-effacement and discourages pride. Classical scholars, such as Al-Ghazali and Ibn Qudamah, emphasised that Haya cultivates an internal sense of moral refinement, whereby individuals avoid boastfulness, boastful gestures, or domineering attitudes. Contemporary Islamic ethicists also note that modesty in behaviour, speech, and social interactions strengthens social harmony and personal dignity, reflecting a holistic moral character. Thus, Haya functions as the foundation for ethical conduct, intertwining modesty, good manners, and humility into a single moral framework that guides both spiritual and social life.
Haya, or modesty, serves as the inner foundation for the outward practice of hijab. While hijab represents the physical expression of covering and dignified appearance, Haya provides the ethical and spiritual motivation behind it. A woman wears hijab not merely as a social or cultural practice, but as a manifestation of her inner consciousness, self-respect, and awareness of Allah. The two concepts are deeply intertwined: Haya cultivates humility, restraint, and ethical sensitivity, while hijab outwardly expresses these virtues, signalling modesty, dignity, and moral integrity to the broader society. Together, Haya and hijab create a holistic moral framework, linking internal piety with external conduct.
The relationship between ḥayāʾ (الحياء) and the ḥijāb can be understood as the meeting point between an inner moral disposition and its outward ethical expression. In classical Sunni thought, ḥayāʾ is the spiritual modesty that settles in the heart, restraining a believer from indecency and prompting them towards dignity, compassion, and moral clarity. When this inward state matures, it naturally seeks forms through which it may be embodied, and the ḥijāb becomes one of those visible manifestations. The ḥijāb functions not merely as a fabric or a dress code, but as a disciplined way of signalling one’s commitment to humility, decency, and reverence towards Allah.
In this sense, the ḥijāb is not the source of ḥayāʾ but its outward echo, the way a believer allows inner modesty to shape their public ethics. Contemporary scholars often describe the ḥijāb as a conscious moral posture, chosen not out of fear of society but out of a desire to align behaviour with spiritual values. Thus the two are inseparable: ḥayāʾ anchors the soul, giving meaning to the ḥijāb, while the ḥijāb protects and nurtures the state of ḥayāʾ by creating a boundary of dignity that guards one’s conduct from becoming careless or exposed to what weakens moral resolve. The ḥijāb, therefore, becomes a visible reminder of an inward virtue, and ḥayāʾ becomes the invisible foundation of an outward symbol.
In daily life, ḥayāʾ (الحياء) unfolds as a subtle form of self-restraint that guides a person’s choices even when no one is watching. It appears in the way someone lowers their gaze not out of awkwardness but out of respect, preserving the dignity of themselves and the person before them. It emerges in the quiet decision to avoid crude jokes or harsh speech, because the heart feels uneasy with anything that coarsens the soul. It shows itself when a person admits their mistakes without defensiveness, for ḥayāʾ softens the ego and teaches humility.
At times, ḥayāʾ is present in the refusal to show off accomplishments, since true modesty prefers sincerity over applause. It is also visible in the care someone takes to dress with dignity, not because they fear judgment, but because they feel accountable before Allah. In the household, ḥayāʾ appears when one controls anger, speaks gently, or protects the privacy of family members. In public, it becomes the quiet discipline of behaving with courtesy—giving way to others, avoiding unnecessary confrontation, and ensuring that one’s behaviour does not disturb those around them.
Hayāʾ in everyday life is the art of carrying oneself with a sense of moral dignity, ensuring that one’s inner reverence for Allah shapes even the smallest details of conduct.
There is indeed a profound connection between ḥayāʾ (الحياء) and the persistent problem of corruption in Indonesia, for corruption ultimately thrives where the sense of moral shame has withered. When ḥayāʾ is present, it acts as an inner alarm that prevents a person from taking what is not theirs, even when no one is watching; but when this inner restraint collapses, moral boundaries become negotiable and public trust becomes expendable. Corruption grows most easily in environments where people no longer feel ashamed before Allah, ashamed before society, or even ashamed before their own conscience, because ḥayāʾ is supposed to be the invisible fence that keeps wrongdoing at bay.
The decline of ḥayāʾ can be seen in the casual way many officials exploit public office for personal gain, as though public funds were private treasure. It is visible in the way bribery is rationalised as “uang rokok,” “uang terima kasih,” or simply “begitulah sistemnya,” an attitude that normalises wrongdoing by stripping it of moral discomfort. It happens because ḥayāʾ—which should inspire a sense of accountability before Allah and society—has been replaced by a culture that prioritises status, wealth, and connections over integrity.
The erosion of ḥayāʾ also stems from systemic conditions. When institutions reward loyalty over honesty, when whistle-blowers are punished instead of protected, and when political elites remain untouched despite massive scandals, the public internalises the message that shame belongs only to the poor, while the powerful are free to do as they wish. In such an atmosphere, people stop asking, “Is this right?” and start asking, “Will I get caught?”—a sign that ḥayāʾ has been displaced by mere risk calculation.
Corruption in Indonesia persists not only because of weak law enforcement but because of a deeper spiritual deficit: the fading of ḥayāʾ as a moral compass that should govern private conscience and public behaviour alike. Without the inner sense of shame that restrains the hand before it steals, the tongue before it lies, and the heart before it justifies wrongdoing, even the best-designed laws become hollow.
Ḥayāʾ (الحياء) is the moral emotion that springs from awareness: a refined sense of shame, dignity, and self-restraint that prevents a person from violating ethical boundaries. It is not merely embarrassment, but a spiritual instinct rooted in reverence toward Allah and respect toward people. It is what makes a believer recoil from indecency, avoid arrogance, and carry themselves with gentleness and humility. In many classical texts, ḥayāʾ is described as the fruit of faith—when the heart believes sincerely, modesty naturally blossoms.
Iḥsān (الإحسان) represents the highest spiritual station in Islam, defined in the famous hadith of Jibrīl as worshipping Allah “as though you see Him, and although you do not see Him, you know that He sees you.” It describes a state of profound spiritual consciousness in which a person acts with excellence, sincerity, and moral clarity, not because they are watched by people but because they are aware of being seen by Allah. Iḥsān is therefore the inner engine of ethical behaviour, forming the deepest layer of Islamic spirituality.
Hijab is the outward expression of these inward states, manifesting as a physical practice of modesty and a symbolic act of moral discipline. Although commonly identified with women’s clothing, hijab in Islamic discourse includes the broader idea of guarding one’s gaze, behaviour, and dignity. As fabric, it covers; as a value, it elevates. It is a protective boundary that reminds the believer of their identity, responsibility, and moral commitment.
Their connection becomes clear when one observes that iḥsān nurtures ḥayāʾ, ḥayāʾ shapes behaviour, and hijab becomes one of its visible manifestations. When a believer reaches the consciousness described by iḥsān, they develop a strong sense of ḥayāʾ before Allah—not wanting to be seen in actions that contradict their faith. That sense of ḥayāʾ then inspires outward modesty, one element of which is the practice of hijab. In this way, hijab is not an isolated rule but the natural extension of a spiritual journey: iḥsān forms the intention, ḥayāʾ forms the character, and hijab becomes the disciplined expression of both.
The connection between ḥayāʾ, hijab, and iḥsān forms a moral arc that stretches from the inner state of the heart to the outward expression of behaviour and finally to the highest form of spiritual excellence. Ḥayāʾ (الحياء) begins as an inward sense of reverence, restraint, and dignified self-awareness that prevents a person from engaging in anything unworthy before Allah or people. It is the subtle emotional compass that whispers, “This is not befitting of you,” long before a law or rule speaks. Hijab then becomes the visible extension of that inward quality, not merely as fabric worn on the body but as a deliberate expression of modesty, dignity, and accountability to the Divine. It translates the quiet ethical impulse of ḥayāʾ into a disciplined posture in public life, reflecting the understanding that modesty is both a spiritual sentiment and a lived practice.
When iḥsān (الإحسان) enters, it completes the relationship by elevating both ḥayāʾ and hijab to their fullest meaning, for iḥsān is the state in which a person worships Allah “as though they see Him,” and even if they cannot see Him, they know that He sees them. In such a state of spiritual vigilance, ḥayāʾ becomes deeper, because the believer is constantly aware of God’s presence, and hijab becomes more purposeful, because it is worn not out of social expectation but as an act of excellence, sincerity, and devotion. In this harmony, ḥayāʾ guides the heart, hijab shapes the conduct, and iḥsān perfects the intention, forming a coherent moral identity that unites inward spirituality with outward discipline.
In the modern world, the principles behind hijab extend beyond clothing into broader forms of etiquette and behaviour, especially in public and digital spaces. Wearing hijab not only signals modesty in appearance but also encourages women to embody respectful interaction, self-discipline, and ethical conduct in everyday life. For instance, on social media, hijab can remind women to communicate thoughtfully, avoid unnecessary provocation, and maintain dignity even when facing criticism or online debates. Similarly, in professional or public settings, the mindset that underpins hijab—awareness of moral boundaries and self-respect—can guide behaviour, decision-making, and social engagement. In this way, hijab serves as a tangible anchor for modern manners, bridging traditional ethical values with contemporary social interaction and digital presence.
Hijab: The Islamic Commandments of Hijab by Mohammad Ismail Memon Madani (2010, Madania Publications) is a concise but comprehensive treatise that aims to present the religious basis, requirements, and wisdom behind hijab for Muslim women. It is a concise but comprehensive treatise that aims to present the religious basis, requirements, and wisdom behind hijab for Muslim women. The author begins by citing verses from the Qur’an and relevant hadiths, complemented with explanations from classical scholars and tafsir literature, to argue that hijab is not merely a cultural fashion but a divinely ordained commandment.
Dr Madani argues that hijab is a divine command, not merely a cultural practice, by systematically referencing the Qur’an, Sunnah, and classical scholarly interpretations. He primarily cites Surah An-Nur (24:31), which instructs believing women to draw their veils over their bosoms and not display their adornments except what is apparent, emphasising modesty as an essential moral principle. Complementing this, he references Surah Al-Ahzab (33:59), where women are commanded to cover themselves with garments when appearing in public to prevent harassment, framing hijab as both a spiritual and social safeguard.Dr. Madani draws a sharp contrast between societies of pre‑Islamic ignorance (jahiliyya) and the present-day moral decline, arguing that many of today’s social practices mirror the “indecency” once associated with the ancient age of ignorance. He describes how, according to his reading of history, women in both the earlier periods—and by extension, some women now—walked streets openly adorned, wearing scant clothing, jewellery, and perfume, behaving in ways intended to attract attention from strangers. This exposure, the author claims, reduced women from dignified beings to public objects — a state of moral degradation that Islam sought to reverse.
Madani uses this stark historical comparison to explain the wisdom behind the command of hijab: it is not merely about personal modesty, but a protective boundary that safeguards dignity, chastity, and social ethics. He asserts that hijab serves as a “shield” against the revival of jahili moral values in a modern world increasingly influenced by permissiveness, public exposure and moral relativism. According to him, when women neglect the guidelines of modest dress, they risk slipping back into behaviour that Islam identifies as immoral — effectively replicating the moral failures of jahiliyya under new forms.
Furthermore, by labelling modern indecency and liberal attitudes toward dress and interaction as a “present-day jahiliyya,” the author aims to alert his readers to a cultural shift: what some consider “freedom” or “fashion” may in fact signal a return to pre-Islamic ignorance and moral decline. This rhetorical move frames hijab not only as a personal religious duty, but as a collective safeguard for Muslim women and society at large—a way to resist moral erosion and preserve a community’s spiritual and social health.
The author uses historical analogy and contemporary social critique to argue that hijab remains necessary—not only as a religious obligation—but as a bulwark against the resurgence of unethical social norms, sexual objectification, and moral decay that once characterised the jahiliyah.
However, the argument has some limitations. First, the comparison between ancient jahiliyya and modern society can seem overgeneralised. Modern contexts are far more diverse, and not all instances of contemporary dress or behaviour reflect moral decay; many women exercise personal freedom without compromising ethics or spirituality. Second, the text may inadvertently suggest that women’s moral responsibility lies primarily in their clothing, which can risk reinforcing gendered stereotypes rather than fostering mutual ethical responsibility. Finally, the book could benefit from engaging more with contemporary scholarship, psychological research on adolescence and social behaviour, and cultural differences, which would provide a more nuanced understanding of hijab in a globalised world.
In summary, the author succeeds in stressing the protective and spiritual wisdom of hijab, but it should be read critically, acknowledging both its historical insight and its limitations in addressing the complexities of modern life. The argument is strong as a moral and religious guideline but requires contextualisation for diverse modern societies.
While Dr. Madani presents a clear historical analogy between the pre-Islamic age of jahiliyya and modern moral challenges, his argument can be strengthened by integrating contemporary social, cultural, and psychological perspectives. First, recognising that modern societies are diverse allows for a more nuanced understanding: not all instances of liberal dress or social exposure imply moral decay, and many women observe hijab voluntarily as an empowered spiritual and ethical choice. Including case studies or examples of Muslim women who maintain hijab while actively participating in professional, academic, or artistic spheres could demonstrate that hijab is compatible with agency and modern life, not just a defensive measure against perceived immorality.
Second, linking hijab to broader ethical responsibilities — such as respect, empathy, and social justice — rather than focusing solely on physical appearance, would make the argument more balanced. This approach emphasises that modesty is not just a private obligation for women, but part of a collective ethical framework benefiting both men and women. Third, referencing psychological research on adolescent development, socialisation, and the role of identity formation could provide insight into how young women internalise hijab meaningfully, rather than adopting it solely out of fear or social pressure. By incorporating these dimensions, Dr. Madani’s perspective would shift from a cautionary, defensive argument to a constructive, holistic framework, showing hijab as a practice that nurtures dignity, moral responsibility, and social cohesion in contemporary life.
In addition to the Qur’anic verses, Dr. Madani draws on authentic hadiths, such as the narration in which the Prophet ﷺ instructed women regarding modest dress and behaviour, highlighting the practical implementation of these guidelines. He integrates classical tafsir from scholars like Ibn Kathir and Al-Qurtubi, who elaborate on the linguistic, historical, and ethical dimensions of these injunctions, underscoring that hijab is not an arbitrary cultural trend but a divinely mandated duty. The author stresses that hijab embodies modesty, dignity, and God-consciousness (taqwa), serving to protect both women and society from moral decline, and should therefore be understood as a universal, timeless command, applicable across cultures and eras rather than a temporary cultural custom.
Below are several authentic hadith that advise women on modest dress and appropriate behaviour, highlighting the practical implementation of the hijab guidelines in Islam, accompanied by brief descriptions of their narrators.
Hadith from Sahih al-Bukhari (Book of Dress, Hadith 5785)
Aisha (may Allah be pleased with her) reported that the Prophet ﷺ said: “When a woman reaches puberty, it is not permissible for her to show anything of her body except this and this,” pointing to his face and hands. This narration underlines the requirement for women to cover their body except what is permissible, indicating practical guidelines for modest dress.
Hadith from Sahih Muslim (Book of Hijab, Hadith 1424)
Abu Sa’id al-Khudri reported that the Prophet ﷺ said: “O Asma’, when a girl reaches the age of menstruation, it is not appropriate for her that anything should remain exposed except this and this,” again indicating face and hands. The Prophet’s advice to Asma’ provides a clear practical implementation of hijab, directly instructing women on the boundaries of modesty.
Hadith from Sunan Abu Dawud (Book of Dress, Hadith 4091)
Fatimah bint Qays narrated that the Prophet ﷺ said: “A woman should not travel except with a mahram (male guardian), and she should not apply perfume so that it is noticeable to strangers.” This hadith guides women in public behaviour, including travel and presentation, demonstrating that modesty is both about clothing and conduct.
Hadith from Jami’ at-Tirmidhi (Hadith 1162)
Umm Salama reported that the Prophet ﷺ advised women to cover themselves with outer garments (jilbab) when leaving their homes. The narration highlights the practical application of the Qur’anic injunctions, showing that hijab involves both covering and maintaining decorum in public spaces.
These hadiths collectively establish that hijab in Islam is not only about clothing but encompasses behaviour, etiquette, and public presence. They provide practical instructions for women, ensuring modesty, dignity, and spiritual mindfulness in everyday life.
The status (derajat) of the hadiths often cited in support of hijab—especially the one about Asmaʾ bint Abi Bakr entering on the Prophet and the Prophet ﷺ saying “When a woman reaches puberty nothing should be seen of her except this and this—his face and hands”—is disputed among hadith scholars, including some disagreement over whether the hadith is truly “ṣaḥīḥ” (authentic).
Some later hadith scholars, such as al‑Albani, classified that tradition as acceptable (sometimes “sahih” or “hasan li ghayrihi — good thanks to supporting evidence”).Those who accept it argue that the chain of transmission includes narrators deemed trustworthy, and that its meaning aligns with Qur’anic verses about modesty and covering.However, there are several important criticisms documented by traditional hadith‑critique authorities:
- The hadith is classified as mursal in its most common published version in Sunan Abu Dawud, which means that the chain jumps — the narrator who should have heard from Asmaʾ or ʿAishah is missing, so it's not a fully connected chain of transmission.
- Among narrators in the chain are figures about whom there are serious reliability concerns: some hadith critics, such as in official fatwa compendia, have judged the narrators as weak, or at least not “tsiqah” (reliable)—a serious defect in hadith methodology.
- Because of those defects, many contemporary scholars and institutions refrain from using this hadith as proof of a legal ruling.
Because of this divergence, the hadith about Asmaʾ’s covering is not universally accepted as “ṣaḥīḥ” across all scholarly schools—some accept it (often based on al‑Albani’s reinforcement), others classify it as weak or unacceptable as a legal proof. Consequently, many scholars rely more strongly on Qur’anic verses (e.g. QS An-Nur 24:31 and QS Al-Ahzab 33:59) rather than this hadith when deducing the obligation of hijab.
So, the primary references for hijab in Islam consist of Qur’anic verses, classical tafsir literature, and selected hadiths, which together establish that hijab is a divinely mandated practice rather than a mere cultural convention. Surah An-Nur (24:31) instructs believing women to draw their veils over their bosoms and not display their adornments except what is apparent, highlighting modesty as an essential moral principle. Complementing this, Surah Al-Ahzab (33:59) commands women to cover themselves with garments when appearing in public, framing hijab as both a spiritual and social safeguard. Classical tafsir scholars such as Ibn Kathir and Al-Qurtubi provide detailed explanations of the linguistic, historical, and ethical dimensions of these injunctions, showing that the terms khimar and jilbab refer to practical coverings of the hair, chest, and body.In addition to Qur’anic verses, various hadiths and historical reports indicate that women of the Prophet’s era, including his wives and female companions, adopted the practice of wearing outer garments or veils in accordance with divine guidance. While some hadiths, such as the narration regarding Asmaʾ bint Abi Bakr, are debated in terms of authenticity, they illustrate the historical application of hijab and provide practical insight into how modesty was observed. By integrating these sources, scholars and authors like Dr. Mohammad Ismail Memon Madani emphasise that hijab is not a cultural fashion trend but a universal, timeless obligation that embodies dignity, modesty, and God-consciousness, applicable across different societies and eras.The terms khimār, jilbāb, and hijab are related but distinct concepts in Islamic discourse, each describing a particular aspect of modesty and dress. Khimār (خمار) refers specifically to a cloth or scarf that covers the head, neck, and chest, traditionally worn by women to comply with the Qur’anic command in Surah An-Nur (24:31) to cover the bosom. Its usage focuses primarily on covering the hair and upper body in a manner that maintains dignity and modesty, particularly in public or mixed-gender spaces.
Jilbāb (جلباب), on the other hand, denotes a loose outer garment that covers the entire body, extending to the feet, and is worn over regular clothing. It is mentioned explicitly in Surah Al-Ahzab (33:59), where the Prophet ﷺ instructs women to wear it so that they may be recognised as modest and to protect them from harm. The jilbāb is essentially an additional layer that enhances both privacy and social recognition of modesty, often used in public spaces or when leaving the home.
Hijab (حجاب) has a broader meaning that encompasses both the physical and spiritual dimensions of modesty. While it is sometimes used interchangeably with khimār or jilbāb in everyday speech, hijab literally means “barrier” or “veil” and refers not only to covering the body according to Islamic guidelines, but also to the inner state of modesty, humility, and moral restraint that governs a Muslim’s behaviour. Therefore, one uses khimār when referring to the head and chest covering, jilbāb for the full-body outer garment, and hijab both for the general concept of modesty and the overarching ethical and spiritual practice that includes these garments.
A woman is obliged to wear hijab in Islam once she reaches the age of puberty, when she becomes accountable for her actions and religious duties. This obligation applies to all parts of the body that are considered ‘awrah—areas that must be covered in public according to Islamic law—except for the face and hands in the view of most scholars. The requirement begins when a girl reaches physical and mental maturity, as indicated by signs of puberty, such as menstruation or other bodily changes, and it continues throughout adulthood. Wearing hijab at this stage is not only a matter of compliance with Qur’anic injunctions but also a demonstration of modesty, self-respect, and consciousness of God in everyday life.
In Islamic jurisprudence, a girl is considered to have reached puberty when she exhibits certain physical and biological signs, indicating that she is now accountable for her religious duties. The most clear and definitive sign is the onset of menstruation, which marks the beginning of reproductive maturity. Other signs may include the development of breasts, growth of pubic and underarm hair, and rapid physical growth or changes in body shape. Additionally, some scholars consider psychological and emotional maturity as complementary indicators, though physical signs are primary. Once these signs appear, a girl is legally obliged to observe religious duties such as praying five times a day, fasting during Ramadan, and wearing hijab in public.
In today’s educational and social environments, the obligation for a woman to wear hijab after puberty is not only a religious duty but also a practical consideration in navigating public spaces. Schools, universities, and workplaces are often places where young women encounter diverse cultural expectations, peer pressure, and media influences that can challenge their commitment to hijab. Understanding the reasons behind this obligation—modesty, self-respect, and God-consciousness—helps women make informed and confident decisions, balancing personal faith with social interaction. Furthermore, the modern digital world adds new dimensions, as online presence exposes women to public scrutiny, commentary, and sometimes criticism, reinforcing the need for awareness, ethical behaviour, and resilience alongside the physical practice of hijab. In this way, hijab becomes both a spiritual act and a tool for navigating contemporary life with dignity and moral integrity.
When a girl reaches the signs of puberty, such as menstruation, breast development, and growth of body hair, she enters a stage of increased religious accountability, including the obligation to wear hijab in public. This period is not only a physical transition but also an ethical and moral preparation for adulthood. Understanding the spiritual reasons behind hijab—modesty, dignity, and God-consciousness—helps adolescent girls make confident decisions while navigating social interactions at school, university, and within their communities. Moreover, the modern digital environment adds new challenges, as young women must manage their online presence and peer influence responsibly. Wearing hijab at this stage serves as both a visible symbol of modesty and a practical guide for cultivating self-respect, ethical behaviour, and resilience in the face of societal pressures.
In Islamic law, girls who have not yet reached puberty are not obligated to wear hijab. The religious duty to cover the body, particularly the ‘awrah, begins when a girl reaches puberty, as indicated by physical and biological signs such as menstruation, breast development, and growth of pubic or underarm hair. Before this stage, wearing hijab is considered optional and may be encouraged as a form of early habit or spiritual training, but it is not a mandatory religious requirement. Parents and educators may guide young girls in understanding modesty, respect, and awareness of personal boundaries, preparing them for the full practice of hijab when they reach maturity.
For pre-pubescent girls, learning about hijab and modesty can begin gradually through education, example, and gentle encouragement. Parents and teachers can introduce the concepts of respect, dignity, and personal boundaries without imposing the full religious obligation. Activities such as modest dressing at home, polite behaviour in public, and understanding the value of privacy help children internalise ethical habits. Storytelling, role-playing, and discussions about moral choices can make these lessons engaging and memorable. By cultivating awareness and self-respect early, girls are better prepared to embrace the full practice of hijab once they reach puberty, making the transition smooth and meaningful rather than forced or confusing.
Forcing pre-pubescent girls to wear hijab is generally not recommended in Islam, as the obligation to wear hijab only begins after puberty. Childhood is a crucial period for play, social interaction, and the development of creativity, confidence, and ethical understanding. Imposing hijab prematurely can create confusion, resentment, or a mechanical sense of religiosity without internal understanding. Instead, parents and educators are encouraged to introduce modesty gradually through guidance, example, and gentle encouragement. This approach allows children to associate hijab with spiritual awareness, self-respect, and moral values, rather than viewing it as a restrictive rule. The goal is to prepare them mentally, emotionally, and ethically for the responsibilities that come with adulthood, while still enjoying the natural joys and freedoms of childhood.
[Part 1]
