1.    By divine law, I mean the law as laid down in the Qur’aan.

2.  The existing articles on the subject are legion. But the ones I have had the opportunity to read seek to interpret the divine law with man-made explanations. As if, the divine law is not clear enough and needs human agents to explain it.

3.    The Qur’aan, however, repeatedly asserts that its verses are clear and variously explained in details for easy understanding of those who ponder! And the holy Book tells me, “Follow what has been sent down unto you from your Lord, and follow not any Auliya besides Him. Little do you remember!” [Q: 7.3]

4.    Duty bound, I do hereunder ponder over the Qur’aanic verses pertaining to this law and try to understand it purely in the Qur’aanic light.

5.    The divine law as regards the feminine veil is contained within only two verses of the Qur’aan. My understanding of the meaning of one of these two verses is as follows: “O Prophet! Tell your wives and your daughters and the believing women to draw over themselves some of their outer garments: this will be more conducive to their being recognized and not molested. And Allah is forgiving, merciful!” [Q: 33.59]

6.    A student of the Qur’aan must always remember that the guidelines given therein are not specific for a particular passing period of time. The guidelines are meant for all times till the Last Day. Those were applicable to the people living at the time of revelation of the Qur’aan. Those are equally applicable today and will remain applicable for all times to come on this earth. The all-knowing Allah therefore has couched the guidelines in generalized terms.

7.    The dress code of any person, male or female, essentially consists of two parts: inner and outer. The inner dress covers, hides or conceals the most private parts of the individual’s body from public view. The outer dress does not only cover the inner dress, but is meant to cover some other parts of the body as well.

8.    It is this – their outer dress (jalaabibihinna) – that Allah Almighty commands the believing women to draw over themselves with. The drawing over or covering up of the body should be such as to make the wearers recognizable as believing, Allah-fearing women, and not unchaste. Such decently draped ladies send out the right signals to the general public that they are not the ones to be trifled with. They are thus more unlikely to be molested.

9.    The Qur’aan thus, in clear-cut terms, defines the role of the divine code on feminine dress. If this well defined role is fulfilled by whatever the ladies wear as their outer garments, the all-too-suffocating veil, that covers all parts of the body from head to feet, is not a must! The preposition min (from among, with, by, through) used before jalaabibihinna in the original Arabic text is very significant indeed! It shows that the divine law does not require the wearing of an additional cover. It only requires the ladies to properly cover their bodies with, by or through the parts of or from among the outer dress they may already be wearing. The question of wearing an additional veil will arise only when the outer garments worn are not sufficient enough for the proper coverage.

10.    Although in the aforesaid verse [33.59], the Qur’aan gives sufficient indication as to what ‘the proper coverage’ should mean, it explains and clarifies this point in details in its other verse [24.31] on this subject matter. My understanding of this other verse is as follows: “And tell the believing women to lower their gaze and protect their private parts and not to display their charm except for what is apparent thereof, and that they should draw their veils over openings or cuts in their dresses and not display their charm except to their husbands, or their fathers, or their husbands’ fathers, or their sons, or their husbands’ sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their womenfolk, or their slaves or male servants who are beyond sexual desires, or children who have no sense of feminine sex. And let them not stamp their feet so as to reveal their hidden charm. And O believers! Turn you all to Allah for forgiveness so that you attain to salvation.”

11.    True to the Qur’aanic assertion that its verses are explained variously and in details, the ‘proper coverage’ hinted at in verse 33.59 is elaborated and further explained in verse 24.31. This latter verse tells us that the coverage is not to be made applicable to those parts of the female body, which of necessity need to be kept exposed. Every part of the female body has its charm for a member of the opposite sex. But for that matter, for obvious reasons, the eyes cannot be kept under cover! And it would be ridiculous to wear a face mask with open slots for the eyes only!! Such a mask would moreover hamper easy hygienic breathing as also the various functions of the mouth.

12.    It is therefore abundantly obvious, that the natural charm of the female face is included in ‘what is apparent thereof’ mentioned in verse 24.31. It would thus be wrong for any religious leader to say that under the divine law, the female face is ordained to be covered.

13.    The question then arises as to why the all-knowing Allah has not specified the face as the part of the female body to be exempted from the coverage. The reason why the divine law is couched in generalized terms is already given in paragraph 6 above. The general terms make room for the exposure of hands and for some further relaxations in very hot climates. Those terms make room for the temporary exposure of any part needing medical attention.

14.    The divine law, as one can observe, is not rigid and is so designed as to be practicable. The Law Maker is aware that the dress code prescribed in verse 33.59 would be impractical to be observed at home where the ladies have to attend to sundry work. Verse 24.31 therefore grants necessary relaxations in the presence of the close relatives mentioned therein.

15.    The verse 24.31, moreover, prohibits believing women against exhibition of their feminine charms by means of stamping or striking their feet in any manner so as to provocatively reveal those charms. Dancing, cat-walks and fashion shows get therefore tabooed in Islam.

16.    We may also take note of the fact that verse 24.31 reiterates the command given in verse 33.59 regarding the means to be employed for the covering. In verse 24.31, the ladies are asked to draw their khumur over their bodies. Khumur, plural of khimaar , are head-gears for women. At the time of the revelation of the Qur’aanic verse, it was customary for the Arab woman to let down her khimaar loosely over her back, while the upper part of her tunic had a wide opening in the front. The verse directed the woman to cover this opening with her khimaar , which already formed a part of her outer dress. No additional veil was required to be put on. Verse 24.31 thus fortifies the conclusions drawn in paragraph 9 above.

17.    Lowering the gaze and protecting the private parts or, in other words, guarding the modesty, is an essential requirement of this divine law. This requirement is common to both women and men. The directions to men in this regard are given in verse 24.30.

18.    Lowering of the gaze, in the context of relations between the sexes, implies not just bashfulness. It gives the person dignity and commands respect, and is conducive to proper behaviour, in public or in private. On the other hand, unabashed ogling and utter disregard for protecting one’s sexual organs against exhibitionism and abuse would be an open invitation to mischief, lawlessness and anarchy.

19.    Both the Qur’aanic verses quoted above end up highlighting Allah’s forgiveness and mercy. Allah knows our nature better than what we know of it ourselves. He knows that sexual urges are very strong in human nature. And despite His having laid down a just and fair law to keep these urges under control, and despite the believers honest intentions to abide strictly by that law, He is aware that even the best among the believers are not absolutely immune to occasional straying beyond the boundaries of the Law. He therefore urges them to seek His forgiveness and mercy. Elsewhere in the Qur’aan, however, He warns them against repeated strayings.

20.    Lastly, please ponder over the following Qur’aanic verses: “And thus do We explain our verses in details, so that the way of the sinners becomes manifest.” [6.55] “…We have neglected nothing in the Book…” [6.38] “…It (the Qur’aan)…is a detailed explanation of everything and is guide and mercy for people who believe.” [12.111]
 

Mohammad Shafi J. Aga
mjaga@vsnl.com
http://www.islam-n-interest.com