[Part 1]When someone claims, “My heart is already veiled, so I do not need to wear the hijab,” the most balanced and thoughtful response is to offer a narrative that respects their intention while reaffirming the weight of God’s command. One might begin by acknowledging that spiritual sincerity is indeed the foundation of faith, yet Islam does not separate inner devotion from outward action. The Qur’an repeatedly ties belief to obedience, reminding us that the heart and the body are meant to work in harmony. A person who feels humility before God would naturally seek to express that humility in the manner God Himself has prescribed, not only through feelings but through visible conduct. In this light, the hijab becomes not a replacement for inner modesty but its extension—a sign that one’s inner reverence is strong enough to shape one’s external choices.Within such a narrative, it becomes clear that a veiled heart is admirable, but it is not meant to stand alone. In Islam, outward practices are not burdens imposed by culture but acts of worship defined by revelation. The command for hijab is not about suspicion, oppression, or fear of immorality; it is a divine instruction grounded in wisdom, dignity, and spiritual growth. To treat it as optional based on personal sentiment is to overlook the very nature of obedience, which in its essence is about following God even when one feels confident in one's own moral state. When one chooses to wear the hijab, she aligns her outer life with her inner faith, embodying a unity between belief and practice that has always been central to Islamic spirituality.In the Sunni Islamic tradition, the discourse on hijab rests upon a stable foundation of Qur’anic injunctions, prophetic guidance, and scholarly consensus that has spanned centuries. Classical scholars consistently understood the Qur’anic verses in Surah An-Nur and Surah Al-Ahzab to require a believing woman to cover her body in a dignified and modest manner, allowing the face and hands while ensuring the concealment of adornment. They viewed the hijab not as a cultural ornament but as a religious directive rooted in devotion, self-respect, and the safeguarding of moral space within society. Within their writings, modesty was never reduced to mere fabric; rather, the outward covering was interpreted as a manifestation of inner obedience and spiritual consciousness.
Contemporary scholars, while maintaining the same scriptural basis, often frame hijab within the modern landscape of autonomy, public participation, and identity. They argue that the hijab continues to hold relevance because it affirms a woman’s right to define her presence in the world on her own terms, beyond commercialised beauty standards and social pressures. Many contemporary thinkers emphasise that hijab is not a symbol of seclusion, but an ethical practice compatible with education, careers, leadership roles, and engagement in civic life. They highlight that the essence of the hijab is not to restrict a woman’s potential, but to elevate her dignity by uniting spirituality with outward conduct.
Both classical and modern Sunni scholarship converge on the principle that modesty is holistic, involving the heart, behaviour, speech, and dress. They reinforce that the hijab is neither a punishment nor a response to presumed immorality, but a devotional choice that connects the individual with the divine. It is seen as part of a broader moral architecture in Islam that seeks balance: the outward form supports the inward state, and the inward state gives meaning to the outward form. While acknowledging personal challenges and social contexts, Sunni scholars consistently maintain that the obligation of hijab remains a part of religious commitment, approached with wisdom, sincerity, and compassion rather than judgment or hostility.
In the Sunni Islamic worldview, the obligation of hijab is not a cultural relic nor a negotiable preference, but a command rooted in the very speech of Allah and the lived example of the Prophet ﷺ. Classical scholars emphasised that the Qur’anic injunctions in Surah An-Nur and Surah Al-Ahzab are explicit, decisive, and binding upon believing women, not because God seeks to limit them, but because He honours them with a mode of life that uplifts their dignity above the marketplace of human desires. They argue—rightly—that when a command comes from the One who created both the body and the soul, it cannot be interpreted as a burden but must be understood as guidance infused with divine wisdom. Thus, hijab becomes not merely a garment, but an act of worship, a proclamation of inner loyalty, and a visible commitment to moral clarity in a world that constantly pressures women to commodify themselves.
Contemporary Sunni scholars, even as they navigate modernity, reinforce that no amount of social development or intellectual fashion can overturn what God has declared sacred. They maintain that hijab remains compatible with education, leadership, and professional ambition precisely because it liberates women from being reduced to appearances, allowing their intellect, character, and contributions to stand unmanipulated by superficial judgement. They argue that the modern claim “a woman’s heart is what truly matters” rings hollow if the same society incessantly measures women by physical standards. Hijab offers a counter-narrative: it places principle above image, purpose above spectacle, and devotion above indulgence. Rather than imprisoning a woman, it frees her from the relentless gaze that society normalises.
The moral architecture of Islam links hijab with the virtue of haya’ (حياء)—a spiritual modesty that springs from reverence for Allah and a deep concern for one’s moral footprint. Without this inward modesty, external behaviour becomes untethered; without external modesty, the inward claim becomes untested. Sunni scholars consistently insist that the inward and outward must align, for faith is not merely believed but lived. Thus, when someone claims that “the heart is already covered,” the tradition responds by reminding them that the heart’s sincerity inevitably manifests in outward obedience, just as love is proven through action rather than poetry alone. In this sense, hijab is a testament of sincerity, a discipline of the soul, and a shield against a culture that trivialises what should be held sacred.
The Sunni argument is simple yet compelling: Allah does not command except for our benefit, and ignoring His guidance under the guise of personal preference only deprives the believer of divine protection and spiritual elevation. Hijab is not a symbol of fragility, but a declaration of strength: the strength to obey, the strength to resist unhealthy norms, and the strength to shape one’s identity around divine love rather than worldly demands. It is both a right and a responsibility, a private devotion with public expression, and a mark of those who choose the path of righteousness over the path of convenience.
If one accepts that the Qur’anic directives concerning hijab originate directly from Allah the Exalted, then the conclusion naturally follows that hijab becomes a binding obligation upon every Muslim woman who has reached the age of legal responsibility. The reasoning is straightforward: when the Qur’an issues a command using decisive language—such as “tell the believing women…” (Qur’an 24:31) and “let them draw their cloaks over themselves…” (Qur’an 33:59)—the classical jurists unanimously interpret such imperatives as prescriptive, not advisory. Their argument rests on the fundamental Sunni principle that a command from Allah is inherently obligatory unless there is clear evidence limiting its scope or altering its nature, and no such evidence exists with regard to hijab. Moreover, the Prophet ﷺ reinforced these verses through his own instructions to the women of his household and the believing community, thereby adding prophetic authority to what is already a divine decree. On this basis, scholars maintain that hijab is not merely recommended, symbolic, or optional for adult Muslim women, but a direct expression of obedience grounded in revelation.
However, if someone were to argue that hijab is not obligatory, they would have to demonstrate either that the Qur’anic verses do not constitute commands, that they apply only to a specific historical circumstance, or that prophetic explanations contradict the classical understanding—all of which are positions that classical and contemporary Sunni scholarship reject due to lack of textual evidence. The burden of proof, therefore, lies heavily upon anyone wishing to reinterpret these verses as non-obligatory, since such a revision would contradict fourteen centuries of consistent legal interpretation, cross-madhhab agreement, and the explicit linguistic form of the Qur’anic commands. For this reason, the Sunni scholarly tradition maintains that the obligation of hijab is not a cultural construction but a legal duty grounded in revelation, binding upon every woman who has reached puberty and enters the realm of moral accountability.
Within the four Sunni legal schools, the obligation of hijab is treated with remarkable consistency, despite their differences in subsidiary matters. The Hanafi jurists held that a woman’s entire body is considered awrah apart from her face and hands, based on their interpretation of the Qur’anic phrase “that which is apparent,” which they understood to include what naturally becomes visible in daily interaction. The Maliki tradition upholds a similar position, although some Maliki scholars contemplated the permissibility of uncovering the face in public markets due to necessity, not preference. The Shafi‘i scholars, known for their precision in textual analysis, declared that the whole body of a woman is awrah except the face and hands during acts of worship, while strongly recommending coverage in the public sphere to avoid harm, temptation, or social tension. The Hanbali tradition, particularly in its classical form, tended toward greater caution, with many scholars stipulating that even the face should be covered if there is fear of fitnah or in environments where immodesty is common.
Despite these nuanced differences, all four schools unanimously agree that covering the body apart from at least the face and hands is an unequivocal obligation once a woman reaches puberty. Their shared reasoning rests on Qur’anic commands, prophetic reports, and the consistent practice of the early Muslim community. Thus, hijab is not an innovation of any single school but a cross-madhhab conclusion deeply embedded in Sunni jurisprudence.
Classical exegesis treats the verses of hijab as both legal and ethical directives. In Qur’an 24:31, exegetes such as Ibn Kathir, Al-Qurtubi, and Al-Tabari explain that the command “to draw their headcovers over their bosoms” indicates that women at the time already wore a form of khimār, but often left the front of their chest exposed in the manner of pre-Islamic social norms. The verse, therefore, commanded women not merely to wear a headcover but to extend it so that it concealed the neckline and chest, thereby transforming an existing custom into a moral discipline. Ibn Kathir notes explicitly that the companions understood this as an obligation, and that the women of Madinah immediately tore parts of their garments to comply.
In Qur’an 33:59, the instruction for women to “draw their cloaks over themselves” is interpreted by classical scholars as a divine guideline to distinguish believing women from the permissive habits of the Jahili society. Al-Qurtubi emphasises that the purpose of this command is protection, dignity, and recognition—not restriction. The cloak (jilbab), in this context, signifies a full outer garment that provides coverage beyond regular clothing. Together, these verses establish both the form and purpose of hijab: concealment of adornment, preservation of modesty, and elevation of moral conduct.
When someone in Indonesia claims that hijab is merely a cultural product, one could respond—gently but sharply—that if hijab were truly just a cultural accessory, it would have been replaced long ago by viral TikTok filters and limited-edition merchandise. Yet here it remains, not because of fashion trends but because its foundation lies in revelation, not runway seasons. Ironically, some people call hijab “Arab culture,” while happily adopting K-pop hairstyles, Western fast fashion, and political slogans imported wholesale from abroad. If consistency were a national virtue, the debate would end quickly. The truth is that hijab persists because Scripture endures, even when trends expire.Hijab in Islam by Maulana Wahiduddin Khan (2003, Goodword Book) is a concise yet profound work that explores the concept of hijab as a moral and social obligation in Islam. The book emphasises that the practice of modest dress for women is deeply rooted in the Qur’an and the teachings of the Prophet ﷺ, and is not merely a cultural or fashion-based phenomenon. Central to the discussion is the verse from Surah An‑Nur (24:31), which instructs believing women to lower their gaze, guard their chastity, and cover their adornments except what is apparent. Khan explains, following the interpretation of Shaykh Nasiruddin al‑Albani, that this entails covering the whole body except the face and hands, while also ensuring that clothing is neither tight, transparent, nor attention-seeking.
The book further elaborates that hijab serves multiple purposes beyond personal piety. It functions as a social safeguard, reducing the emphasis on physical appearance and encouraging people to evaluate each other based on character, knowledge, and moral integrity. By adhering to the principles of modest dress, women assert both self-respect and social respect, fostering empathy and ethical awareness within their communities. Hadith references included in the book reinforce these principles, illustrating how early Muslims practised modesty and how the Prophet ﷺ emphasised the preservation of dignity and chastity. While the face is not strictly required to be covered, the book suggests that covering it can be recommended in contemporary contexts to maintain social decorum and minimise temptation.
Ultimately, Khan presents hijab not merely as a set of clothing rules but as an ethical framework that shapes social interactions, promotes equality, and protects human dignity. It is a practice that integrates personal morality with communal responsibility, illustrating how Islamic teachings link individual behaviour with broader societal ethics.
Hijab is not merely an article of clothing; it is a symbol of dignity, self-respect, and social awareness. By observing hijab, a woman demonstrates her commitment to moral integrity while also respecting the feelings and dignity of others around her. In a society where outward appearances often shape perceptions, hijab encourages people to value character and virtue over looks, thereby reducing superficial judgments and promoting fairness. It fosters empathy, ethical awareness, and mutual respect, creating a community in which interactions are guided by moral principles rather than shallow impressions. Hijab illustrates a profound truth: personal modesty and social responsibility are inseparable, and through one, the other naturally flourishes.
There are connections between hijab and social justice, but their connection might not seem obvious at first glance; when we explore it carefully, it becomes quite meaningful. In Islam, hijab is not only a personal act of modesty but also a social principle that impacts fairness, dignity, and equity in the community.The hijab, as a practice of modesty in Islam, serves to level social interactions by reducing the emphasis on physical appearance and external wealth. When individuals, particularly women, cover themselves modestly, society is encouraged to judge others by their character, knowledge, and moral integrity rather than superficial attributes. This principle supports social justice by challenging discrimination, objectification, and status-based prejudice.Moreover, hijab can empower women to participate in public life without being reduced to objects of gaze, thus contributing to equal opportunities in education, work, and leadership. By removing one avenue for social inequality—appearance-based judgment—hijab promotes a fairer social environment where rights, responsibilities, and respect are more evenly distributed.In this sense, the act of wearing hijab is not merely personal piety but also a subtle social intervention that advances dignity, equality, and justice in human relationships.Hijab encourages empathy by reminding the wearer and those around her to recognise the dignity and humanity of every individual. When a person chooses modesty, it reflects a sensitivity to the feelings, comfort, and moral environment of others. This act of self-restraint signals that the individual is aware of how her presence affects others, fostering a culture of mutual respect.Respect, in this context, is twofold. Firstly, it is self-respect: hijab helps the wearer uphold her own dignity and moral integrity. Secondly, it cultivates respect from others, as people are reminded not to objectify or judge someone solely based on appearance. By encouraging interactions based on character and behaviour rather than looks, hijab creates a social space where empathy and respect are actively practised, leading to more harmonious and morally conscious communities.In conclusion, hijab is far more than a mere piece of cloth; it is a visible testament to faith, moral consciousness, and personal integrity. Rooted in Qur’anic commands and the Prophet’s ﷺ guidance, it embodies a timeless principle that connects the believer’s inner state with outward conduct. Classical and contemporary Sunni scholarship alike affirm that hijab is a divinely mandated practice, designed not to constrain women, but to honour their dignity, protect society, and cultivate a holistic moral framework where heart, behaviour, and appearance are aligned.
Furthermore, hijab should not be misunderstood as a barrier to participation in modern life. On the contrary, it can coexist harmoniously with education, career aspirations, civic engagement, and social leadership. By choosing to wear hijab, a woman exercises autonomy over her own image, defines her presence according to ethical principles, and resists the pressures of superficial social trends. The practice thus becomes an empowering act: a conscious statement of values, a shield against objectification, and a medium through which spirituality manifests tangibly in daily life.
Finally, the essence of hijab transcends external coverage; it is inseparable from haya’ (spiritual modesty), moral responsibility, and devotion to Allah. Whether approached from classical jurisprudence, modern scholarly discourse, or lived experience in society, hijab remains a practice that unites obedience, dignity, and ethical awareness. For the Muslim woman, it is simultaneously a right, a duty, and a profound expression of her identity—a visible emblem of devotion that speaks louder than words in a world often preoccupied with appearances. And Allah knows best the truth/what is correct (وَاللَّهُ أَعْلَمُ بِالصَّوَابِ)
[Part 2]
