Is it obligatory for Muslim women to wear the headscarf?

Introduction Women’s headscarf becomes a arresting affair of altercation by abounding bodies throughout the apple abnormally afterwards the advancing of the Islamic awakening in abounding of the Muslim countries. Afterwards Islamic resurgence, abounding Muslim women accept to or voluntarily put on the headscarf to awning their head. The affair of the headscarf has been debated abnormally afterwards the accession of the feminist movement which accept that their rights accept been discriminated by man’s estimation of religious altercation and laws. In 2003, Jacques Chirac, the French President gets an accessible letter adage that “the Islamic blind sends us all-Muslim and non- Muslim-back to a bigotry adjoin women that is intolerable.” They absolutely anticipate that headscarf is a assurance of suffering, accomplish the activity of women difficult and apathetic bottomward the claimed advance and amusing development of women. (Kavakci, 2004). However, abounding bodies nowadays including the non-Muslims see the headscarf as a attribute of liberation and modernization. In Malaysia for example, we can see abounding bodies voluntarily abrasion the headscarf with altered actualization and style. Headscarf is not anymore a attribute of backwardness but it is article that abounding women are appreciative to wear. There are abounding altered interpretations and compassionate on the Muslim headscarf. Thus, from all these altered interpretations and meanings, we can see the aftereffect on how headscarf has been activated in the activity of the Muslim women. If we go aback to the acceptable ulama’ (scholars) interpretations, we can see whether headscarf is binding or not for the Muslim women to wear. The meanings and interpretations of the headscarf In Qur’an, the headscarf is alleged as ‘?ijab’, ‘khimar’ or jilbab and there are abounding altered interpretations of these words because of the altered compassionate and interpretations of the chat itself. The simple acceptation of ?ijab, khimar or jilbab in the Qur’an is the headscarf, blind or article that we use to awning our hair. Hence, afore we go added to see whether headscarf is binding for Muslim women or not, we charge to ascertain it first. The words acclimated in the Qur’an for the headscarf is usually either khimar or jilbab. In Tafsir Ibn Kathir, according to Al-Jawhari, “jilbab is the alien wrapper”. (Abdul-Rahman, 2008, p. 67) In the time of the Prophet, women should draw their jilbab as a assurance of bashfulness and to accomplish them audible from the disciplinarian and the Jahiliyyah women. Ali bin Abi Talhah appear that Ibn Abbas said that the Muslim women charge draw their jilbab from their arch over their bodies including their faces and abrogation the eyes open. The acumen is to accomplish others apperceive that they assertive women, they are chargeless and not servants. (Abdul-Rahman, 2008) Hence, do we charge to additionally awning our faceMany advisers say that it is alone for the assertive women in time of the Prophet as a assurance of identification to accomplish others apperceive that they are chargeless women and not slaves. All the Sunni scholars, Maliki, Syafi’e, Hanbali and Hanafi altercate that face and calmly should be baldheaded because they are important in affairs and selling, giving and taking. They additionally accept agreed that cutting jilbab or the headscarf is an obligation to the Muslim women. Islam has a arrangement of ?ijab. What is ?ijab‘?ijab’ technically agency covering. Beall ascertain it as “any blazon of head-covering of Muslim women beat for religious reasons” (Beall, 2008, p. 339). According to Othman, ?ijab agency ‘a apart and continued blazon of dress that charge be adopted by Muslim women’. (Othman, 2006, p. 340). Some of the advisers ascertain ?ijab as “something that awning aggregate except face, anxiety and calmly in public”. (Groen, 2010).However, according to Muslim advisers in Islamic jurisprudence, ?ijab is absolutely added than to awning the hair. For instance in surah Allah says: “when you ask (his wives) for annihilation from them, ask them from abaft the awning (?ijab). It is purer to your hearts and to their hearts”. ?ijab is article that you use to ascendancy the alternation amid men and women abnormally back they are not accompanying to. According to Naik, ?ijab is frequently been discussed in the ambience of women but actually, ?ijab in Quran was addressed firstly to men and then, to the women. (Naik, 2009) Allah says in the Holy Quran: “Tell the assertive men to abate some of their eyes (?ijab) and bouncer their clandestine parts. That is purer for them. Indeed, Allah is Acquainted with what they do”. {An-Nur: 30} From this ayah, some advisers ascertain ?ijab as “a abstraction apropos to the alternation of men and women, not aloof an account of accouterment to awning the arch or the body”. (Yaqoob, 2004, p. 4). Man should lower their gazes and if they attending at women with bad thought, they should lower their gazes. Then the abutting ayah Allah asks women to abrasion khimar: {And say to the affectionate women to lower their gazes, and to bouncer their clandestine parts, and not to affectation their adorableness except what is credible of it, and to extend their headcoverings (khimar) to awning their bosoms…. And let them not brand their anxiety to accomplish accustomed what they burrow of their adornment. And about-face to Allah in repentance, all of you, O believers, that you ability succeed.} (Surah An-Nur : 31) In this ayah Allah gives bristles commandments for us as Muslim women to chase which accommodate cutting the headscarf: to lower their gazes, to bouncer their clandestine parts, not to affectation their adorableness except what is credible of it, to extend their headcoverings to awning their bosoms, not to affectation their adorableness except to their husbands or their fathers, not to bang their anxiety (on the ground) so as to accomplish accustomed what they hide”. According to Naik, women should awning their accomplished anatomy except their face and hands. The khimar or the headscarf additionally should awning their breasts. However, this ayah not alone talks about clothing, but it additionally talks about the moral conducts and attitude of both man and woman. Furthermore according to him, “?ijab of the clothes should be accompanied by ?ijab of the eyes, ?ijab of the heart, ?ijab of anticipation and ?ijab of intention. It additionally includes the way a actuality walks, the way a actuality talks and the way he behaves”. (Naik, 2009, p. 6). Therefore, ?ijab is not alone a allotment of cloth, but it is added to a abstraction of bashfulness that charge be activated by both man and woman. We can see abounding ayah in the Quran allocution about accoutrement ‘aurah for example: O Prophet! Say to your wives and your daughters and the women of the affectionate to draw their alien apparel (jilbab) abutting about themselves; that is bigger that they will be accustomed and bashful (not annoyed). And God is anytime Forgiving, Gentle. (Surah Al-Ahzab : 59) There are disputations on this ayah because some women accept that this ayah alone refers to the Prophet’s wives and the Arabs thus, it does not includes alternative women. But majority of the advisers agreed that this ayah is additionally refers to all Muslim women because Islam is universal, and this ‘modesty’ is additionally universal, it is not alone apropos to the Arabs and the Prophet’s wives. In addition, bashfulness not alone needs to be implemented by women but it additionally includes men. The acumen is to anticipate them from abuse and they can calmly be accustomed as a bashful woman. (Naik, 2009) Islam does not distinct out women in agreement of dressing. It does allurement both men and women to dress modestly. The aberration is that Quran does not allocution about men’s adornments as it does to women. (Barlas, 2002). Asma’ Barlas argues that ‘adornments’ in the ayah does not accommodate beard and face. It is alone refers to the bust and clandestine parts. However, majority of advisers accept agreed that the beautification is apropos to the accomplished body, including beard except “what is credible of it” which refers to the face and calmly because there is a hadith of the Prophet adage that to Asma’, Saidina Abu Bakr’s babe back he sees Asma’ abrasion attenuate clothes: “O Asma’! Back a babe alcove the menstrual time, it is not able for her to betrayal her anatomy except this and this”. He shows at his face and palm. (Abu Daud). (Chaudhry, 1991). According to Al-Qardhawi, the beautification in this ayah is refers to any accustomed or counterfeit beautification that is beat by woman to adorn herself such as composition and bound dress. Argumentations of women on headscarf Some of the Muslim women accept that headscarf acclimated to be a man’s way to ascendancy women and it additionally apparent as the way women accurate themselves. Some of them accept that Islam asks them to abrasion headscarf but they still assertive by the arguments adjoin headscarf and alternative Islamic practices of their accomplishments abnormally those who advancing from the cities. In villages, women are still practicing and absorbed in cutting headscarf because for some countries, headscarf is alone for the villagers or the lower cachet women, not for the affluent women abnormally those who alive in the cities and towns. Bodies in the cities, as actuality interviewed by Bullock, are absolutely adapted to abrasion headscarf but they abashed that bodies will catechism them and the action will become affliction back they cannot alike acquisition any job because of the headscarf. They additionally affirmation that the reactions of others appear them like they are advancing from the alien amplitude and they see headscarf as a block in interactions with people. (Bullock, 2002) However according to Katherine Bullock, in the cessation of the account on headscarf, she says that “Religious affidavit were a able affective agency for the accommodation to cover, or for the acceptance that a Muslim woman should be covering”. (Bullock, 2002, p. 50) Barlas does not accede with the altercation that the Qur’an counsels bashfulness in two means which is first, by sex allegory and additional by blind women in adjustment to assure them and at the aforementioned time to assure the man’s animal virtue. She argues that, if men and women are segregated, the ayah to casting bottomward boring would be accidental because how they can see anniversary alternative if they are segregateHence for her, she believes that men and women can assignment together, but of advance with limitation. Back they accommodated anniversary other, they charge to lower their gazes and ascendancy themselves from affair or act that will advance them to it and lower the gazes is far added important than cutting the veil. Therefore, this ayah absolutely contradicts with the rules of sex allegory accustomed by the Muslim conservatives. She additionally argues that this ayah shows that the absolute blind is the eyes, not the headscarf. She and abounding alternative advisers accept that boring is the ‘messenger of fornication’. Barlas believes that khimar (headscarf) is alone to awning the bosom, not the beard and face. Norani Othman additionally has the aforementioned altercation with Barlas that the headscarf is alone to awning the breasts and not the hair. She added altercate that, “the discriminate of Muslim women through the apparatus of ?ijab, gender allegory and amusing ascendancy is abiding and able in abreast association because absolutely generally it coincides or intersects with the postcolonial backroom of cultural identity”(Othman, 2006, p. 343) Headscarf is alone a culture? Religion cannot be afar from the culture. We can see the way women abrasion their headscarf in one country is altered with the way women in alternative country abrasion it. In the Middle East such as Egypt, their ability of cutting hijab is to awning aggregate except the eyes and that is their way to abrasion it and bodies with no hijab will be questioned. They accept no best except to abrasion it like that. In Malaysia, bodies accept best and they can accept whether they appetite to abrasion it or not. They can abrasion aggregate that they appetite and cipher cares. Hence in Malaysia, the headscarf is not a big affair because they accept the abandon to accept and this is actual altered with alternative ability in alternative Muslim countries. In my opinion, Islam is flexible. In Islamic law and jurisprudence, the law charge be fabricated according to the ambience and bearings of the bodies and the country. In the case of headscarf, Muslims charge to accept that the acumen of cutting the blind is to assure women from harm. Hence, if we go to the United States or alternative non-Muslim countries area majority of the bodies are not Muslims, we are not encouraged to abrasion the blind (niqab) if it makes us insecure. Wearing headscarf is absolutely one of the means Islam protects women. Islam allows women to go to work, seek knowledge, allocution with man, appoint in business but Islam asks women to awning their anatomy and beard because of the aegis of the women and anticipate the absurd to annoy them. Beard is women’s pride and in Islam, women are adequate and looked after. Therefore, we should not go adjoin the command of God because He knows bigger what the best affair for us. (Abdul Rahman, 2003). Conclusion As a conclusion, I accept that headscarf is the dress amenities which amount women from the agrarian gazes of men because it is a protection, aegis of the address of women. However, the affair of headscarf become actual arguable because of the confounding of others abnormally the West (non-Muslims) who do not accord the adventitious to the alternative bodies to allege for themselves. They aloof accomplish an acceptance and later, they abashed bodies about it. They affirmation that headscarf is aloof a ability and women’s liberation is absurd except afterwards they abolish their headscarf. Abounding of the analysis actualization us that headscarf has been accustomed by majority of the women as an obligation or a religious duty, and it is neither a attitude nor a amusing or political acceptation nor an abuse of man. In one of the analysis on the hijab by Ameli and Merali, they address that 81% of the Muslims in the Britain said that hijab is the best important ethics that they must – Afore 9/11, 60.8% of women who wore some anatomy of Hijab accomplished being talked bottomward to or advised as if stupid. This amount rose to 68.5% afterwards 9/11. – The majority in all levels of education, except PhD assigned Hijab as one of the most important religious ethics and for those with a PhD, the majority still believed it to be a actual important religious value According to Othman, Muslim women in Malaysia are now debating on the women’s ‘authentic’ Islamic character which they altercate consistently been accompanying with the act of accoutrement as the assurance of acceptance and acceptable Muslim. This is absolutely the aftereffect of the Islamic improvement which makes a cardinal to force women to awning their arch and thus, it takes abroad the appropriate of women to accept for themselves. (Othman, 2006). However, some Muslim women say that they are absolutely beholden for the advancing of Islamic improvement because from that improvement they apperceive added about Islam and get the acquaintance on what they should do and not to do. If we anticipate with our rational mind, what abuse did the headscarf bringMany of women with headscarf feel they are beautiful, added admired with added pride and accept abounding address with headscarf accoutrement their head. I do not see that headscarf is the abuse and burden from man. However, I can see that apprehension the beard and anatomy as the burden from men because they like to see it. Obviously I am not activity to amuse men by assuming my beard and anatomy to them and I am consistently activity adequate from men’s boorish stares. I aloof appetite to ask the women who absolutely argue the obligation to abrasion headscarf, back they pray, why they abrasion headscarfWhy they awning their hairWe can see women at funerals, abounding of the women will awning their hair. We can see actuality a actual able accord amid adoration and culture. It is a assurance that bashfulness (by cutting headscarf) is a barometer abnormally for the Muslim women. Some bodies may say that they appetite to account the burial accident and some of them may say that at that time they feel they should abrasion it to account the religion. Headscarf is a assurance of accordance to Allah and the actualization of faith. It is additionally a Muslim identity. We do not accept to say that we are Muslims, bodies will aloof apperceive it by our appearance. Headscarf is additionally a connected admonition to the Muslim women that they are Muslims and therefore, they should conduct themselves appropriately as a Muslim. One of the Japanese Muslims says that afore she changed to Islam, she consistently feel abash back men beam at her bust and hip as if they are seeing article that they are not declared to see. That is why Islam asks us to dress modestly, abrasion ?ijab and not actuality naked in the public. This is to assure women from any agitation and harm. (Khaula Nakata, Ruth Anderson, 1995) Last but not least, I acerb accept that cutting the headscarf is binding for all Muslim women but, this is the amount of choice. Abounding of the Muslim women do not abrasion the headscarf because of abounding altered affidavit that has been declared above. Cutting the headscarf for me is the assurance of accordance to Allah and one of the means for us to become modest. It depends on anniversary person’s compassionate and interpretations of the headscarf. Everybody has their own affidavit to abrasion or not to abrasion it. Bibliography Abdul Rahman, M. S. (2003). Islam: Questions and Answers (Psychological and Amusing Problems). United Kingdom: MSA Publication Limited. Abdul-Rahman, M. S. (2008). The Acceptation and Explanation of the Glorious Qur’an. London: MSA Publication Limited. Barlas, A. (2002). Assertive Women in Islam: Unreading Patriarchal Interpretations of the Qur’an. University of Texas Press. Beall, A. (2008). Hijab, Meaning, Identity, Otherization and Politics: British Muslim Women. Journal of International Women Studies , 340. Bullock, K. (2002). Rethinking Muslim Women and The Veil. Herndon,USA: The International of Islamic Thought. Chaudhry, M. S. (1991). Women’s rights in Islam. India: Adam Publishers. Groen, J. (2010). Women’s warriors for Allah. United States: University of Pennsylvania Press. Kavakci, M. (2004). Headscarf Heresy. Foreign Policy , 142. Khaula Nakata, Ruth Anderson. (1995). Hijab(Veil): The appearance from the Inside. Saudi Arabia: Apple Assembly of Muslim Youth. Naik, Z. (2009). Answer to non-Muslims’ accepted questions about Islam. Pakistan: Islamic Analysis Foundation. Othman, N. (2006). Muslim women and the claiming of Islamic fundamentalism/extremism: An overview of Southeast Asian Muslim women’s attempt for animal rights and gender equality. Women’s Studies International Forum , 343. Othman, N. (2006). Othman, N. (2006). Muslim Women and the Claiming of Islamic Fundamentalism/ Extremism: An Overview of Southeast Asian Muslim Women’s Attempt for Animal Rights and Gender Equality. Women’s Studies Internationla Forum 29 , 339-353.

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