Purdah and Islam

Women are not required to observe the kind of purdah many say they must in our society.

A FOREIGN journalist friend working in Pakistan was per plexed after visiting the family of Salmaan Taseer’s assassin near Islamabad. She was intrigued that the men from the assassin’s family while talking to her did not look at her even once.

She is not the first westerner who has mentioned this, as many regard this either as an insult or a sign that the other person does not like her. This is also unlike what the same woman experiences in the streets when nearly everybody stares at her. So how does one explain this phenomenon?

The Holy Quran says that 

“Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: And Allah is well acquainted with all that they do” (24:30)

It also states: 

“And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers or brothers’ sons, or their sisters’ sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of shame; and that they should not strike their feet in order to draw attention to their hidden ornaments. … (24:31).

The cited verse clarifies many things. For instance, it is not stated that the women should cover their faces. If their faces had to be covered then there was no reason for them and for the men to lower their gaze. Secondly, they are directed not to display their beauty and ornaments except what must ordinarily appear. This direction can be interpreted in many ways. One interpretation could be not to ostensibly display one’s beauty and ornaments but the woman need not conceal what is ordinarily visible.

Thirdly, bosoms must be covered with a veil. This perhaps explains the dupatta in South Asia which provides adequate veiling. Another verse (33:59) says almost the same thing that “believing women … should cast their outer garments over their persons (when outside): that is most convenient; that they should be known (as such) and not molested….” This condition, too, is relaxed in the case of men or older women.

The question is where does the head-to-toe-covering come from? It is clearly an attempt by men to subjugate women and keep them within strict limits. Otherwise, there is nothing in the above verses which can lead to such a strict interpretation. Islamic hijab is best seen in the ehraam of women pilgrims, with the body covered by loose clothing and the face clearly visible, as ordained by God.

Women are not required to observe the kind of purdah many say they must in our society. Modestly dressed, they can work alongside men and appear in photographs and in the electronic media. Ogling is not permitted for reasons of decency and modesty. The Holy Quran in another verse (33:32), says that the wives of the Prophet (PBUH) are not like any of the other women and in the next verse (33:33) tells them to 

“…stay quietly in your houses, and make not a dazzling display, like that of the former times of ignorance; and establish regular prayer, and give regular charity; and obey God and His Apostle. And Allah only wishes to remove all abomination from you, ye members of the family, and to make you pure and spotless.”

The wives of the Prophet were thus the only exception to the general rule of veiling applied to believing women. Could one then argue that the condition is inapplicable to ordinary women whom the Saudi government, for instance, tries to restrict and not even permits to drive? The last part of the cited verse (24:31), along with the directions to the Prophet’s wives not to make a dazzling display clearly prohibits women from striking “…their feet in order to draw attention to their hidden ornaments….” Does this mean that there is a case for outlawing dance or even walking in such a fashion that women’s hidden ornaments are heard?

I think not, and here’s why: dance recitals and catwalks held in many Muslim countries are hardly the scenes of lewd behaviour. Where such behaviour ensues, there are laws to deal with rowdiness and those laws are enforced, with men and women enjoying equal freedoms. Thus modern-day laws have ensured that vice is not the necessary outcome of striking parity between men and women in what they do in a public space.

This is an indication that times have changed and human societies have evolved to a degree where segregation can be a matter of personal choice but need not be the norm, as is the case in the vast majority of Muslim countries today. A strict enforcement of purdah by the state, as done in Saudi Arabia, Iran and during the former Taliban regime in Afghanistan, is no longer required to keep order in society. Women today are educated and work alongside qualified men in professional capacities.

An unsaid code of decent behaviour in the public sphere is observed without any coercion in most Muslim societies where the state does not force women behind a head-to-toe purdah. Therefore, it should not be a matter for the state to be concerned with, but that of the individual’s choice. ¦

Purdah: Quranic and social

A FEW days ago I read in a newspaper based in Lucknow that a Muslim lady, about 50 years old and head of a Muslim women’s welfare organisation, declared her candidature for the forthcoming parliamentary election in India. She wanted to contest in order to project women’s problems in parliament. 

It was also reported that as soon as her candidature was declared, she began to receive phone calls from some maulvis that women were supposed to be purdah-nashin (one who wears the veil and stays at home), and are not supposed to contest elections. She did not pay much heed and was determined to contest the election. 

A few years ago, a Muslim woman candidate, under the 33 per cent reservation, filed her nomination for the municipal election from Deoband, which is the seat of the famous Islamic seminary Darul Uloom. 

A fatwa was issued back then that a woman could not contest elections as she was supposed to observe purdah. She too did not care and fought the election but was told to wear the veil while campaigning. Now the question arises: is observing purdah as traditionalists say obligatory as per the Quran, or is it a social custom, which is strictly observed in certain families? 

I have read many articles in the Urdu press which glorify purdah and maintain it to be no obstruction in carrying out a normal day’s activities; many argue that it enhances women’s capacity to work. However, the truth remains that we tend to accept anything in the name of Islam and begin to praise or justify it. 

It is also to be noted that there are different types of purdah observed in different Islamic countries or communities. Women wear the abaya in Saudi Arabia which covers a woman’s entire body from head to toe. In Iran women are required to wear headscarves to cover their head only. In the subcontinent some Muslim women wear the burka covering their entire face and body, others with their eyes showing. Others wear the burka but do not cover their face. 

Thus, the kind of purdah we observe differs from country to country and from one community to the other. What is the Quranic position? In Arabic, the veil is called ‘hijab’ which means to cover, to hide or to stand in between. The Quran does not use the word ‘hijab’ for women in general. Instead it exhorts women not to display their zeenah (adornments, charms) publicly (verse 24:31).

This was to check rich and neo-rich women displaying their most charming dresses and embellishments publicly. However, they were permitted to do so before all those men and women who were their close relations, and men they were not allowed to marry. The Quran nowhere requires women to cover their faces or much less sit at home. Verse 31 of Chapter 24 begins by exhorting both men and women to lower their gaze when they meet each other. If women were required to wear the veil, covering their face, where was the question of lowering their gaze? 

The word ‘hijab’ has been used in the Quran only for the wives of the Prophet (PBUH). Verse 33:53 exhorts men not to enter the Prophet’s house except when invited, and not to linger on talking to his wives; if at all one had to ask for something, it should be done so from behind a hijab. This was because some tended to linger on after dining to indulge in talk with the Holy Prophet and his wives. 

What some of us make our women observe in the name of hijab or being purdah-nashin is more of a social custom from the tribal, feudal ages when all sorts of restrictions were imposed on women, and it was thought that the position of women was at home to serve their husbands and children. Even most orthodox ulema agree that verse 24:31 does not imply that women cover their faces. In fact, there is consensus (ijma) that women should only cover their heads and other parts of body, except the face and the two hands, as observed at Haj. 

Since the crucial word in the Quranic verse is ‘zeenah’, and not ‘hijab’, ulema agree that women can not only keep their faces exposed but also apply kohl to their eyes and wear rings on their fingers. The Quran places no restrictions on women such as we find in many Muslim societies today. They are free to move, exercise their rights and even earn a living. 

One does not find a culture of purdah, as observed today, anywhere in the Quran. Women are supposed to be active members of society alongside men. They even took part in battles during the Prophet’s time. In fact it was a woman who saved the Prophet’s life in the battle of Uhad by taking the sword’s blow on herself. They also took part in public debates, and Hazrat Umar even appointed a woman as a market inspector. 

Let us thus follow the Quran and not the social customs and traditions of yore which only reflect certain mediaeval values more than the actual Quranic injunctions. Let us not paralyse half the Muslim population in the name of Islam. If women too become active members of Muslim society, the order emerging will be much more dynamic and socially healthier.

The Burka Debate

This is for the first time that women would be penalised for wearing the burka. Earlier France banned Muslim girls from wearing the hijab in schools. It argued that these religious symbols interfered with the state’s commitment to secularism and the French culture. In fact nothing happens without political ideology behind it. This measure is being championed by rightwing politicians who are exploiting anti-Islam feelings in France among a section of the people under the cover of secularism. 

However socialists are opposed to any ban on the burka though they are not in favour of women wearing the burka. They feel women should be discouraged rather than banning the burka (which includes covering the face). Socialist spokesman Benoit Hamon announced that wearing the burka was not desirable but he did not favour a ban which would amount to an inconsistent ad hoc measure. “We are totally opposed to the burka. The burka is a prison for women and has no place in the French Republic,” he said. “But an ad hoc law would not have the anticipated effect.” 

The stand taken by the socialists appears to be quite logical. One cannot stop women from wearing the burka through a ban. It is quite undemocratic to punish one for wearing a certain type of dress. It is anti-democratic and anti-secular for a multicultural society. Let it be very clear that to cover the entire body, including the face, is not necessarily an Islamic way. The Al-Azhar in Cairo has banned such a cover under an Islamic edict. 

The ulema hold different views on the subject. A majority of them hold that covering the face and hands is not prescribed by the Quran or Sunnah. Only very few theologians and jurists want women to be fully covered. To compel women to so cover their bodies and face is indeed against women’s rights and dignity. And a woman should be a free agent to decide for herself what to wear within decent limits and the cultural ethos. 

However, this freedom also includes the right of women to cover their face, if they so desire and if they think it is a requirement of their religion. When I was lecturing at Bukhara University in a class of women students all of whom were wearing skirts with their heads uncovered, two women came fully covered including their faces. All other women demanded that these two burka-clad women be thrown out. 

I told them to imagine that the burka-clad women were in a majority and two women had come wearing skirts with their heads uncovered, and the majority of the burka-clad women had demanded that those two women be thrown out — how would they feel? I, therefore, argued against getting violent just because someone dresses unlike us. We should have a dialogue with them and persuade them, if we can. 

There could be a number of reasons why one prefers to wear a certain kind of dress. Maybe there is coercion by parents or husband which is undesirable. Or maybe one thinks it is a religious requirement or one tries to assert one’s right. Or maybe one is trying to fight cultural alienation. Certain dresses also become identity markers. Many Muslims who migrate from Asia and Africa experience a cultural shock when they see French or other European women wearing scanty dresses like bikinis. Thus they feel all the more compelled to wear their traditional dress. 

Also, in France and several other European countries migrants are marginalised and feel alienated which pushes them into practising their own cultural norms. And then it is also to be remembered that all Muslim women in France do not wear such dress covering themselves fully. In fact many Muslim women have integrated themselves in French society by taking to western dressing. 

A ban will only build up resistance among traditional Muslim women and they would try to defy the law resulting in social tension. It would be far better to resort to persuasive ways to discourage the more traditional women from wearing the all-covering burka. 

Persuasion alone will not work unless backed by other measures, economic as well as social, to fight the alienation of religious and cultural minorities. 

Thus, one needs multi-pronged measures to contain this problem. The Muslim ulema and intellectuals living in France also have to adopt creative ways to interpret Islamic traditional sources to address emerging conditions. It is necessary to revisit traditional sources which were rooted in a medieval, tribal/feudal culture.

On Hijab (Covering Head and Face)

This issue has been sensationalized in the media, especially in some secular countries like France and Turkey which seek to make illegal the wearing of the Muslim headscarf or face veil in public places. We will not delve into all the details of the issue but, given the information above and some additional information below, we will let the readers judge for themselves whether or not the modest clothing and covering of the beauty and adornments of women, mandated in Islamic scriptures, is only for her own honor and protection, or not.

Allah (The Almighty) says:
(O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (and/or veils) over their bodies. That is better that they should be known so as not to be annoyed and molested. Allah is Ever Oft-Forgiving, Most Merciful.)
[33:59]

This verse clearly states that the reason the woman is obligated to cover herself is to distinguish her to be identified as a respectable Muslim lady, to avoid the annoying glances and glares of the men. As we all know, provocative clothing urges some men to make advances, and expose women to molestation. This may be encouraged and marketed in some societies, but not among the respectable faithful Muslims.

All protective measures should be taken to guard women from excess temptation, which are explained in Islamic jurisprudence. Some of them are related to the women's attire like loose fitting body wrapping, head covering, and according to the authentic interpretations of the scriptures of the Qur'an and Sunnah, the face veil.

Allah (The Almighty) also said:
(And tell the believing women to lower their gaze and guard their private parts and not display their adornment (and beauty), except that which appears thereof (ordinarily) and to draw their coverings over their chests and not display their adornment except to their husbands, their fathers, their husband's fathers, their sons, their husband's sons, their brothers, their brothers sons, their sisters sons, their women, that which their right hands possess (their slaves) 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 stomp their feet to make known what they conceal of their adornments. And turn to Allah in repentance, all of you, O believers that you might succeed.)
[24:31]

This verse indicates those males who are categorized as "mahram," as mentioned above, and designates that men and women should lower their gazes in modesty, which is the best self-protection from natural temptations and mutual attractions that occur between the opposite sexes.
And Allah (The Almighty) says, indicating the provocative manners with which the women of pre-Islamic era used to walk about, and calling the believers to appropriate behavior and repentance:

(And stay in your houses, and do not display yourselves like that of the times of ignorance, and establish regular prayers and give obligatory charity and obey Allah and His Messenger. Allah wishes only to remove impurity from you, O members of the family (of the Prophet), and to purify you with a thorough purification. And remember(O you the members of the Prophet's family, the Graces of your Lord), that which is recited in your houses of the Verses of Allah and Wisdom (i.e. Prophet's Sunnah ). Verily, Allah is Ever Most Courteous, Well-Acquainted with all things. Verily, the Muslims men and women, the believing men and women, the obedient men and women, the truthful men and women, the patient men and women, the humble men and women, the charitable men and women, the fasting men and the women, the chaste men and women, and the men and the women who remember Allah much with their hearts and tongues; Allah has prepared for them forgiveness and a great reward (i.e. Paradise). It is not for a believing man or woman, when Allah and His Messenger have decreed a matter, that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a clear error.)
[33:33-6]

We can see that Islamic regulations, although similar to many other cultures where modest dress and behavior is concerned, are yet unique to the highest standards of the Muslim identity of chastity, righteousness, and moral uprightness. Islam protects and safeguards the individuals and the society from awkward situations of unnecessary intermingling between marriageable males and females leading to natural temptations. The Messenger of Allah (Peace be upon Him) said in an authentic tradition:
"Verily for every religion there is a characteristic, and the characteristic of Islam is Haya`a (modesty, shyness, bashfulness)."
[Ibn Majah #4172 and verified]