A New Jurisprudential-Legal Approach to the Verses on Hijab

According to the Public Relations Office of IICT, a scholarly seminar on “A New Jurisprudential-Legal Approach to the Verses on Hijab” was held by the Institute’s Jurisprudence and Law Group in collaboration with the Islamic Jurisprudence and Law Association. The seminar was conducted both in-person and virtually. The scholarly session featured Hujjat al-Islam and al-Muslimin Seyyed Mohammad Hassan Javaheri as the presenter, Dr. Mahmoud Hikmatnia as the reviewer, and Hujjat al-Islam Dr. Gholamreza Peyvandi as the scientific secretary.

Here is an excerpt from the presentation by Hujjat al-Islam and al-Muslimin Seyyed Mohammad Hassan Javaheri, a faculty member in the Institute’s Quranic Studies Department:

 

 

1. A) Verses on Hijab

There are several verses concerning hijab, some of which are specific to family members, such as when they need to seek permission to enter the private quarters of their parents. Others address the specific rules for the wives of the Prophet Muhammad (PBUH). However, the verses on general hijab are found in verses 30, 31, and 60 of Surah An-Nur and verse 59 of Surah Al-Ahzab. These are the primary focus, and other verses will be discussed only as necessary.

Verses 30-31 of Surah An-Nur:

– “And tell the believing women to lower their gaze and protect their private parts and not to reveal their adornment except that which [necessarily] appears thereof and to wrap their headcovers over their chests and not reveal their adornment except to their husbands… And let them not strike their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed.”

Firstly: The ruling on hijab in verse 31 is detailed, and prior to this, women—though they had a form of hijab to distinguish free women from slaves—were not bound by this specific regulation.

Secondly: The phrase “except that which necessarily appears thereof” (وَ لَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا) is a general yet vague rule that has been interpreted variously. According to some interpretations, it includes the face and hands, and according to others, it extends to the feet up to the ankles. This interpretation considers common practices such as washing clothes in a river, where normally the arms are not covered beyond the wrists. In commercial activities or agriculture, the arms are usually covered up to the wrists. Hence, the interpretation of “face and hands” may be prevalent.

Thirdly: The phrase “And let them not strike their feet to make known what they conceal of their adornment” وَ لَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يخْفِينَ مِن زِينَتِهِن   indicates that the covering includes the lower legs up to the ankle (where anklets are worn). The term “make known”  لیُعلم  suggests that the concealed adornment, such as anklets, should not be revealed by striking the feet. The interpretation that this refers to natural adornment (beauty) is incorrect because if it were about natural beauty, the verse would have instructed not to strike the feet to avoid making the natural adornment visible, rather than “make known,” which implies awareness of the adornment. The term “adornment” in this context refers to items like anklets, not natural beauty. The result is that when the verse instructs not to make visible the adornment, including anklets, it implies that the legs up to the ankles should be covered.

The verse’s ambiguity about the extent of covering the hands suggests that what is explicitly excluded from the ruling must be covered, while what is explicitly permitted does not fall under the obligation. It is clear that detailing such matters is the Prophet Muhammad’s responsibility, akin to explaining the obligatory prayers’ units.

 

3. The verse “وَ لْیَضْرِبْنَ بخُمُرِهِنَّ عَلىَ‏ جُیُوبهِنَّ” (Surah An-Nur, 24:31) indicates that women used to wear the khimar (headscarf) prior to this verse, but the verse provides instructions on how to use it correctly. This understanding is supported by the context and the verse’s occasion of revelation. If the verse only intended to cover the chest, the wording would have been simpler and more direct, such as “وَ لِیُغَطِّینَ جُیُوبَهُنَّ” (and let them cover their chests). However, the term “خمار” specifically refers to a type of head covering, as supported by linguistic and historical sources, including early Islamic narratives.

 

4. The phrase “وَ لْیَضْرِبْنَ بخُمُرِهِنَّ عَلىَ‏ جُیُوبهِنَّ” implies that covering the lower body was a given practice, as indicated by the concluding part of the verse “وَ لَا یَضْرِبْنَ بِأَرْجُلِهِنَّ لِیُعْلَمَ مَا یخْفِینَ مِن زِینَتِهِن‏” (and let them not strike their feet to make known what they conceal of their adornment). This illustrates that the initial standard of hijab included covering the lower body, and the addition of covering the upper body was a development in the practice.
5. The specific mention of striking the feet to reveal anklets shows that the lower body coverage was meant to be broad and extensive, ensuring that items like anklets were not visible. This indicates that the initial coverage included loose and long garments for the lower body, so that anklets would remain concealed.
6. The lack of explicit details regarding the Prophet Muhammad’s wives’ hijab in this verse—compared to the comprehensive rules found in later verses—suggests that they likely observed this standard, as some reports indicate.
7. The verse was revealed in Medina after the Battle of Uhud, based on a narration from Aisha. This timing indicates the need for a strong government to enforce such regulations. If the verse had been revealed in Mecca or early in Medina, it could have been more susceptible to opposition or non-compliance. Thus, the delay until the Islamic state was firmly established reflects the high importance and sensitivity of the hijab as a societal symbol, not merely a legal rule.
8. Given these points, it can be concluded that the verse mandates covering most of the body, excluding the face, hands (based on interpretations of adornment), and part of the lower legs up to the ankles (ensuring that anklets are covered). The specifics of what should be covered are clarified by subsequent traditions and interpretations.
9. The verse also refers to the majority of male relatives, excluding uncles, paternal uncles, and sons-in-law. Although some interpretations offer explanations for this, there is no clear evidence that the verse addresses all relatives comprehensively. Thus, the requirement of hijab for these individuals might vary based on context and cultural practices. In some societies, daughters-in-law wear hijab in the presence of their fathers-in-law, which reflects the ongoing relevance of these practices in preserving family privacy. This issue merits further independent research from historical, ethical, psychological, and other perspectives.

 

Elaboration:

If the verse is not intended to be explicit, then it does not have a broad application, and the rulings for the individuals mentioned would be determined by the Sunnah. However, if the verse is intended to be explicit and general, the absence of uncles, paternal uncles, and sons-in-law from the list indicates that the ruling does not apply to them. They could either be subject to the same hijab rules as other non-mahram individuals or have a distinct ruling that is clarified by the Sunnah. If the mahram status of these three individuals is not a necessity of religion or sect, then the narrations confirming their mahram status would conflict with the general application of the verse. Given the undisputed status of their mahram relationship and assuming the verse is general, we must seek psychological, ethical justifications and additional rulings to explain this, as discussed briefly.

 

4.2. Verse 60 of Surah An-Nur:

وَ الْقَوَاعِدُ مِنَ النِّسَاءِ الَّاتىِ لَا يَرْجُونَ نِكاَحًا فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ غَير مُتَبرَّجَتِ بِزِينَةٍ  وَ أَن يَسْتَعْفِفْنَ خَيرٌ لَّهُنَّ  وَ اللَّهُ سَمِيعٌ عَلِيمٌ.

– “And those who are past childbearing age among women who do not expect marriage will incur no sin if they put aside their outer garments without displaying adornment. But it is better for them to remain modest. And Allah is Hearing and Knowing.”

1. After the revelation of the previous verse (31), elderly women, who are the intended audience in this verse, faced difficulty adhering to the hijab requirements. Therefore, Allah exempted them from this obligation.
2. The term غَير مُتَبرَّجَتِ بِزِينَةٍ”non-displaying adornment” indicates that “adornment” refers to non-natural decorations, such as various forms of makeup and jewelry, since natural beauty is less likely to be a focus of attention. Thus, “tabarruj” (displaying adornment) refers to the artificial embellishment.
3. The term “thiyab” (garments) includes khimar, jilbab, and similar garments worn over other clothing. “Shiar” refers to undergarments, while “dathar” refers to outer garments above that, and “thiyab” refers to outermost garments. Some narrations interpret “thiyab” as khimar and jilbab. (Har al-Amili, 1409 AH, vol. 14, p. 147; Makarim Shirazi et al., Tafsir-e-Namunah, vol. 14, p. 543).

Note: “Thiyab” does not include khimar as it does not cover the head, but allowing its removal implies that removing khimar is also permissible. Additionally, “thiyab” being mentioned instead of jilbab may indicate that the verse was revealed before the jilbab verse, making the mention of jilbab before its ruling would be meaningless. Therefore, narrations interpreting “thiyab” as jilbab or khimar are considered accurate since mentioning khimar is necessary and mentioning jilbab is essentially an interpretation of “thiyab,” provided after the final ruling of jilbab was revealed.

 

4. Hijab and covering are means to achieve modesty (and “to remain modest is better for them”). In fact, these two are mutually dependent; while modesty has various levels, the basic hijab in the Quran represents the boundary of modesty that can be elevated to the highest level with full hijab or diminished to complete immodesty with indulgence and corruption. Concerning “al-qawa’id,” the meaning of the verse is that if they do not have hijab, it appears they have not maintained modesty, but for elderly women who are no longer in the age of marriage and naturally do not have provocative appearance (as long as there is no tabarruj), the community does not face significant difficulty. Hence, easing the requirement for such women takes precedence over maintaining the community’s interests, and Allah is more aware of the community’s needs!
5. It is noteworthy that the verse refers to “thiyab,” indicating that easing the requirement for these elderly women at that time was slightly more than not wearing khimar. Consequently, maintaining modesty, as emphasized in the verse, is achieved with appropriate covering, including “thiyab” and above it, khimar, and even jilbab, which was revealed later.

 

4.3. Verse 59 of Surah Al-Ahzab:

– يَأَيها النَّبى قُل لّأزْوَاجِكَ وَ بَنَاتِكَ وَ نِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيهِنَّ مِن جَلَابِيبِهِنَّ ذَالِكَ أَدْنىَ أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ وَ كاَنَ اللَّهُ غَفُورًا رَّحِيمًا

“O Prophet, tell your wives and your daughters and the women of the believers to draw their cloaks (jilbab) all over their bodies. That is more suitable that they will be known and not harassed. And ever is Allah Forgiving and Merciful.”

 

1. Jilbab: The term جلباب “jilbab” has been described with various meanings: “A garment larger than the khimar and smaller than the rida, with which a woman covers her head and chest; a loose garment smaller than a sheet (something like a tent that covers the whole body); similar to a sheet.” (Ibn Manzur, Lisan al-Arab, entry “jlb”; Zabidi, 1306 AH, vol. 1, p. 374) Sheikh Tusi explains the meaning of jilbab: “Jalabeeb is the plural of jilbab. According to Ibn Abbas and Mujahid, it is the woman’s covering, similar to the headscarf that covers the head and forehead when a woman leaves the house for a need, unlike slaves who go out without covering their heads. According to Hasan, jilbab is like a cloak or sheet that a woman drapes over herself and pulls close to her face.” (Tusi, 1409 AH, vol. 8, p. 361) Allameh Tabatabai also mentions: “Jilbab is a garment with which a woman covers her whole body or a covering that she uses to cover her head and face.” (Tabatabai, Al-Mizan Fi Tafsir al-Quran, 1417 AH, vol. 16, p. 340) Sadi and Beydawi also describe covering the face in their explanations: “According to Sadi: ‘She covers one eye and her forehead, and the other side except the eye.’ Beydawi: ‘From their jilbabs: they cover their faces and bodies with their cloaks when they go out for a need.'” (Mostafavi, 1368 SH, vol. 2, p. 95)

It is not unlikely that the original meaning of “jilb” (to cover from one side to another) is hidden in “jilbab,” which also implies a type of exaggeration (in the extent of covering the body) (see: Mostafavi, 1368 SH, vol. 2, pp. 95-96); as a woman wraps the garment around herself, turning from one side to another and completely hiding herself. Some narrations suggest that the jilbab was so wide (like a sheet) that two people could fit under it (i.e., a woman with a jilbab could cover another woman without a jilbab within it, and both would be covered). For example, Um Atiyyah asks the Prophet: “Some of us do not have a jilbab; what should we do?” The Prophet replied: “Let her wear her sister’s jilbab from her jilbab.” (Sahih Muslim, p. 883)

 

An important point about jilbab is that this term has also been metaphorically used for spiritual matters, such as poverty or modesty, representing a complete and comprehensive spiritual covering. It has also been used for men in a similar manner, referring to a garment that is over their regular clothes and is naturally a bit more restrictive than that of women (perhaps like the cloak that men drape over their shoulders and let hang loose, while women place it on their heads and cover their entire bodies with it). Therefore, it is incorrect to use the term’s application to men to interpret women’s jilbab, as it leads to misinterpretation and a fallacy in using a term with multiple meanings; furthermore, this usage seems to have evolved after the time of revelation due to lexical changes.

Overall, it seems that “jilbab” in the early Islamic period and at the time of revelation referred to a comprehensive covering garment.

 

 

2. The mandate for full hijab is particularly challenging, and there is significant resistance from both women and men in society. Thus, God Almighty presented the ruling on the jilbab in this verse through the example of the Prophet’s wives and daughters (Say to your wives and daughters) and by stating one of the motivating wisdoms (so that they are not harassed). Setting an example for significant matters, including full hijab, was part of the hijab engineering during the prophetic era. Therefore, promoting the culture of hijab in our society also requires establishing role models, which can include the wives of officials and, more broadly, the wives and daughters of the influential members of the community.
3. Before setting examples and starting from the household, the earlier verses set the stage by elevating the status of the Prophet’s wives in society (And his wives are their mothers; or the wives of the Prophet are not like any other women if you fear God; and stay in your homes, etc.) and establishing boundaries for them (And when you ask them for something, ask from behind a partition).

The revelation of these verses at different times allowed the Prophet’s wives to effectively play their constructive role. This is another aspect of hijab and modesty engineering during the prophetic era, which can manifest today through encouraging adherence to full hijab.

4. The mention of one of the most practical wisdoms behind the mandate of full hijab, as opposed to many rulings (such as Hajj) for which wisdom is not specified, indicates the importance, difficulty, and sensitivity of this command.
5. The address to “the believing women” shows that this verse has general applicability, and its generality in terms of appearance and text is clearer than the generality of verse 30 of Surah An-Nur. This is because the addressees of this verse directly include the Prophet’s wives and daughters.
6. The verse does not address slaves and women of the People of the Book. Slaves were excluded due to the severe class differences and the potential for damaging those distinctions (which will be explained). Women of the People of the Book were not addressed either, either because of their specific type of covering (which was complete and they adhered to) or because their residence was separate from that of Muslims (unlike our time when People of the Book and Muslims live together, which affects the nature of interaction with them). Alternatively, even if they had covering, they were not mentioned by name, implying they needed to dress in a way that differentiated them from Muslim women. The latter possibility might also reflect a lack of regard for them, although this seems less likely.
7. يُدْنينَ عَلَيْهِنَّ مِنْ جَلاَبِيبِهِن” Yudneena ‘alayhinna min jilabeebihin” means that the jilbab, whatever it is, must have two characteristics simultaneously: it should not cling so tightly to the body that it cannot be said to be of the type “adnaa” and not so loose that it cannot be said to be of the type “wad’ (placing)” or “sadal (hanging)” or “irkhā'” (loosening). In other words, the jilbab must cover the body completely but not cling to it. This meaning is derived from the grammatical and rhetorical guarantee present in “yudneena ‘alayhinna,” which has been overlooked by most interpreters, with only some explicitly or implicitly referring to it. The grammatical and rhetorical guarantee implies that a verb is hidden behind “yudneena,” and its indication, “alay,” is apparent (grammarians describe this as the “insertion of a verb into another verb”); “yudneena” is not used with “alay” but with “ila,” “min,” and “lam” (see: Zamakhshari, commentary; Al-Mu’jam Al-Wasit, entry “dani”). It seems that the concealment of one verb and the prominence of another indicate a greater emphasis on the visible verb, i.e., the lack of clinging to the body and not resting on it, which receives more importance and significance.

 

Note:

The combination of “adnā” and “ʿalā” lacks conceptual coherence, requiring an implied verb to establish a meaningful connection. In Persian, when we say “I am getting closer to you,” the listener intuitively completes it as “I am getting closer to you.” Similarly, saying “I am getting closer from you” prompts the listener to add “from the side,” reconstructing it as “I am getting closer from your side” because “I am getting closer from you” lacks coherence. When we say “I am getting closer on you” (adnā ‘alayk) or “I am getting closer for you” (adnā lak), the listener reconstructs the former as “I am getting close to you and becoming dominant over you” (adnā mink wa wilītu ‘alayk) and the latter as “I am getting close to you to help you” (adnā lak nasratan; adnā mink li-nṣratik / li-ʾansūrik). Based on the explanations above, if one says: “adnā al-niqāb ‘alā khadiyihā” (she placed her veil on her face in such a way that it did not cling to her face), it means the veil was placed in a manner similar to veils used in southern regions of the country, which are kept away from the face due to their edge. Similarly, in the verse “wa dāniyyah ‘alayhim ẓilāluhā wa dhullilat quṭūfuhā tadhlīlā” (Surah Al-Insān, 14), the term “dāniyyah ‘alayhim” suggests the shade is close to them or hanging down upon them, which is a metaphor for the expansive and comforting nature of the shade, even though there is no sun in paradise. Allameh Tabatabai referred to this interpretation, noting it implies expansiveness. Ibn Ashur explained this phrase as “the shade being close to them” or “hanging down upon them,” suggesting that this indicates the lushness of paradise. Regarding “yudneena ‘alayhinna,” Ibn Ashur noted that “ednā” implies approximation, which is a metaphor for covering and placing the jilbab upon them.

 

8. The term “min” in “jilābībihinna,” if interpreted as partitive (which some commentators believe), means that the woman takes part of her jilbab in a manner that combines “adnā” and “wadʿ” (placing), and leaves the rest looser, similar to how a woman drapes her shawl or cloak over her head, with some part around her body and the rest left looser. This interpretation aligns with the practice described in some traditions, where after the verse was revealed, women would cover themselves fully with their jilbabs, with only one eye visible.

 

9. It might be argued that the wisdom behind the jilbab command, “that is closer…” also applies to the Prophet’s wives. However, it seems this is not the case for them. Firstly, before the verse was revealed, the commands “stay in your homes” and “ask them from behind a partition” had been issued. The Prophet’s wives, adhering to these commands, would only leave the house out of necessity and in full coverage. Secondly, the Prophet’s wives were known and held a position of respect, thus not subjected to the same kinds of harassment that other women might face. Therefore, considering that the Prophet’s wives were protected from the types of harassment mentioned in the context of the verse’s revelation, it can be concluded that the specific reason for the verse does not limit its application exclusively to them. The wisdom mentioned is not the sole or exclusive cause.

 

Note:

1. Various reports on the occasion of the verse’s revelation, differing in content and inconsistent with historical realities, and of weak authenticity, have been narrated. Although these are not highly significant, they do not impact the conclusions drawn from the discussion.
2. Free women were distinguished from slaves by wearing a khimar (headscarf). However, since some slaves also wore a khimar with their owner’s permission, wearing a jilbab (full-body cloak) was a quicker and more complete means of identifying free women (as some interpreters have noted, jilbab was a sign of distinguishing a free woman from a slave). This matter, and the fact that jilbab and complete covering with a niqab were special attire for celebrities and distinguished individuals of that time—something we will discuss further—also influenced the increasing tendency of free women to wear the jilbab, as will be discussed in the context of the engineering of hijab.

 

10. Some believe that this verse and the phrase ذلک ادنی”That is more suitable…” do not actually address the issue of slaves and are not intended to distinguish between free women and slaves. This is because such a premise would imply that mistreatment of slaves is permissible or that there is indifference toward it. Instead, this phrase relates to being recognized for one’s faith, modesty, and shyness (whether the woman is known or unknown). The issue of distinguishing between free women and slaves was done unconsciously in pre-Islamic times through partial covering of the head, later with the khimar. The Qur’an did not address these aspects and left them unspoken,

 

11. As indicated by the mention of a dominant psychological wisdom needed for persuasion, while other, more natural and substantial wisdoms (such as community well-being) were not addressed. If only the first wisdom were the criterion, it would not apply to the wives of the Prophet Muhammad, as explained earlier. Therefore, this verse contradicts the view of those who, through a superficial perspective and denial of non-explicit wisdoms, place wisdom in the role of the complete cause and conclude that removing wisdom means removing the ruling and making it temporary.
12. The verse does not mention slaves, which relates to the class distinctions previously discussed, and also potentially to the symbolic nature of hijab for free Muslim women. Some have argued that the reason for their exclusion is that hijab would hinder work and activity. However, this is not accurate. Even if jilbab were to impede their work, the khimar does not have such a hindrance and may even be beneficial, increasing productivity as demonstrated by human societies’ experiences. Despite this, slaves were not addressed by the verse 31 of Surah An-Nur.
13. As mentioned, the delay in the revelation of this verse can be attributed to the sensitivity and importance of this ruling and the need to prepare the necessary groundwork for it, similar to some verses revealed in the later years of the Prophet’s life, such as the verses on proclamation, completion, and usury. Although the issue of modesty, which did not have this level of sensitivity, was addressed in Mecca, the most significant tool for establishing, spreading, and institutionalizing modesty at the community level is hijab, which needed to be revealed with preliminary steps. The delay in revelation is related to the preparation of these preliminaries, including clarifying the value and status of modesty due to the connection between modesty and hijab.

 

 

 

1. B) Fundamental Principles in Discussion:

 

1. Arrangement of Verses in the Qur’anic Surahs: One of the fundamental principles in this discussion is the arrangement of verses in surahs that were not revealed all at once. According to some narrations, which are not entirely reliable in terms of their chain of transmission or complete in their implication (see al-Yaqoubi, *Tareekh al-Yaqoubi*, vol. 2, p. 34; Majlisi, *Bihar al-Anwar*, vol. 92, p. 36; Ayyashi, 1380 AH, vol. 1, p. 19), but have been considered by Qur’anic scholars, the arrangement of verses in surahs revealed over different periods was such that a surah began with the revelation of the Basmala (in the name of Allah) and initial verses, and subsequent verses were placed one after another until another Basmala was revealed, signaling the start of a new surah.

In some cases, certain verses were placed elsewhere by the Prophet Muhammad’s command, as mentioned in some Qur’anic science sources.

 

 

Implications of This Principle on Hijab Verses:

If we accept and apply this method of arranging the verses in Qur’anic surahs, it would naturally allow us to discuss the engineering of hijab during the Prophet’s era based on Qur’anic verses. However, if we cannot adhere to this method due to jurisprudential reasons, which will be explained further below, we would have to rely on analyzing the contextual clues from the verses and synthesizing them through traditional thematic exegesis. Fortunately, this approach does not significantly alter the foundation of the view presented in this article, and it even provides a perspective on the engineering of hijab during the revelation period, though the method of interacting with the verses would change.

 

 

Explanation of whether we can refer to initial exceptions after the complete ruling has been revealed, when the original ruling, which was initially subject to exceptions, has been superseded by a more complete ruling:

When a ruling is revealed in stages and is initially accompanied by specific exceptions, and later the ruling is completed without any attention to those exceptions, can we still refer to those initial exceptions after the complete ruling has been revealed? This is particularly pertinent if the original ruling, which was conditional, has now been fully established. In the case of hijab, an initial ruling came with exceptions, and after a period, the ruling was completed in such a way that it covered all cases without explicitly stating the exceptions. If we accept the aforementioned method, can we still refer to the initial exceptions when the ruling has become more comprehensive? Naturally, if we do not adhere to this method, referring to the initial exceptions would be permissible.

 

2. Order of Revelation Using the order of revelation of verses as a contextual clue for exegesis is permissible and even necessary. However, some have taken this principle as a basis and directly or indirectly applied it to the interpretation of hijab verses, which is incorrect. Furthermore, some scholars have used the order of verses within surahs and the order of surahs based on narrations about the sequence of the Qur’anic surahs, but reliance on these narrations is problematic:

– Firstly, the chains of transmission for these narrations suffer from severe weaknesses. The narrations concerning the order of revelation, which some Qur’anic scholars have relied upon, are often incomplete (i.e., they do not reach the Ahl al-Bayt but are mostly transmitted from Ibn Abbas) and lack a reliable and acceptable chain of transmission.

– Secondly, these narrations are not in harmony with the evidence found in the verses themselves.

– Thirdly, while the actual order of revelation is significant, what is practically used is the order of surahs in the Qur’an, which can be considered a fallacy in reasoning. This fallacy implies that there is a necessary correlation between the order of surahs and the order of verses, though such a correlation needs to be proven. It is known that the order of verses in some surahs was not strictly chronological or was based on more accurate and well-known interpretations (e.g., the verses of Surah Al-Mumtahina, which were revealed in different years but are placed together). This undermines the general correlation and highlights the need for substantiating its validity. If we consider the order of revelation according to the narrations in the context of hijab verses, we would have to place Surah Al-Ahzab before Surah An-Nur, which would lead to unacceptable consequences.

 

1. C) Order of Revelation of Hijab Verses

Determining the order of revelation of the hijab verses in Surahs An-Nur and Al-Ahzab plays a crucial role in interpreting them and understanding the engineering of hijab and addressing doubts. As previously mentioned, one way to determine this was through narrations that suggested Surah Al-Ahzab was revealed before Surah An-Nur. However, it has been clarified that these narrations are not reliable. The best approach to find the answer is to examine the contextual clues in the verses or texts of Surahs An-Nur and Al-Ahzab that contain the hijab verses. If we can find contextual evidence from these surahs that clarifies the timing of their revelation with the help of historical propositions, we will be able to reach a desirable conclusion and apply it to the understanding of the verses. In total, there are six pieces of evidence indicating that Surah An-Nur precedes Surah Al-Ahzab, of which two have been mentioned and the remaining will be discussed in the supplementary article:

 

– First Evidence: Exceptions

Fortunately, there is a significant clue in the text of the hijab verses that decisively determines the order of revelation of the hijab verses and, consequently, the order of Surahs An-Nur and Al-Ahzab. This clue is so important that it outweighs other clues and is likely why some commentators and Qur’anic scholars, such as the martyr professor Morteza Motahhari, firmly believe that Surah An-Nur was revealed before Surah Al-Ahzab. The mentioned clue is the audience’s reaction to the first hijab verse and concerns about whom the hijab should be observed in the presence of. This involves questions about whether hijab is required in the presence of a father, grandfather, brother, nephew, and so forth.

 

 

 

Addressing Questions Regarding the Initial Hijab Verses and Their Subsequent Developments

It is inconceivable that the first hijab verse would be revealed without addressing essential questions related to it, causing people considerable difficulty for a long period before answering those questions with later verses. This issue is particularly pertinent given the implications of whether Surah Al-Ahzab precedes Surah An-Nur, which has been discussed previously. The critical point is that the response to these questions was revealed alongside the initial hijab verses, without any textual separation that might suggest a change in the order of the hijab verses within the surah. This is why such a suspicion of a change in the order, placing the response to these questions in Surah Al-Ahzab instead of Surah An-Nur, is not valid—although this suspicion may not hold value given the context and style of the Qur’anic text. Therefore, any verse providing answers to these questions was revealed first. We know that the answers to these questions are found in verse 31 of Surah An-Nur, which contains the initial ruling on hijab. Notably, when verse 53 of Surah Al-Ahzab was later revealed, instructing the Prophet’s wives not to interact directly with men (i.e., asking for something from behind a screen), it immediately provided exceptions after a brief statement to prevent undue difficulty for the Prophet’s wives: “There is no blame upon them concerning their fathers, their sons, their brothers, their brothers’ sons, their sisters’ sons, their women, or what their right hands possess. And fear Allah. Indeed, Allah is ever Witness over all things.”

 

Second Evidence: The Use of “Thiyab” Instead of “Jilbab” in Surah An-Nur

As explained in Surah An-Nur, verse 60, “Thiyab” refers to garments worn over other clothes. Since the ruling on jilbab had not yet been revealed at the time of this verse, “thiyab” was used. If the jilbab verse had been revealed earlier, the term “jilbab” would naturally have been used. This is why some narrations interpret it as “jilbab,” as these narrations refer to the outer garment. It is important to note that the jilbab is a comprehensive covering, and thus the presence of “thiyab” may not be necessary, particularly in hot seasons when jilbab could be worn over a lighter garment, especially considering the fabric thickness in those times.

 

1. D) Clothing of People in Pre-Islamic Arabia

Before Islam, women were categorized as follows:

1. Slaves: They were not required to cover their heads, which was a form of humiliation.
2. Free Women from Ordinary Families: They wore simple headscarves, typically hanging from behind their ears, distinguishing them from slaves.
3. Distinguished Women and Celebrities of the Time: They wore complete coverings with veils, making their faces unseen.
4. Jewish and Christian Women: They lived separately from the pagans and had distinctive and complete dress codes.

 

1. E) Engineering Hijab Based on the Evidence from Hijab Verses

Allah delayed the revelation of the hijab ruling due to its profound impact on society and potential negative reactions that could hinder the growth of Islam. This delay continued until the establishment of the Islamic state, its authority, and the preparation of the society for public demands for modesty and the necessary groundwork for hijab, which took over a decade. Then, the initial hijab ruling was revealed, and the gradual approach (similar to the gradual prohibition of alcohol) paved the way for the complete hijab. Initially, the ruling restricted women and specified exceptions to prevent abrupt and complete changes in their previous activities.

Even elderly women were exempted from the hijab with a simple condition of avoiding the display of adornments and embellishment. The society at the time of revelation was somewhat familiar with this type of hijab before the law was revealed and perceived this law as a type of dominance of one habit over others, especially since this habit was considered part of the customs of the higher class of society. Notably, the silence of the hijab verses regarding slaves indicates that in the engineering of hijab, the cultural habits and beliefs of the Arabs at that time were considered and used to create a symbol of character, religiosity, and cultural advancement. Furthermore, the Prophet (PBUH) performed the role of educating and teaching the benefits of modesty and hijab (which according to verse 60 of Surah An-Nur are interdependent) to the community as a teacher and interpreter of the Qur’an, thus gradually preparing the ground for complete hijab.

 

Allah Almighty, during the interval between the initial and complete hijab, established an exemplary model. This modeling can be examined from two perspectives:

1. Any difficult task, if accompanied by a model, becomes easily accepted in society, especially if the model is chosen from a higher social class, particularly if it is from the family and close relations of the person performing that difficult task.
2. Regarding the complete hijab, since this type of covering was very similar to the specific attire of women from the higher class of the pre-Islamic era, and such women usually had a private space and others generally respected their privacy and did not intrude into it—just as free women had their own privacy and did not allow slaves to have head coverings to be distinguished from them—, in such a situation, the revelation of the complete hijab without transferring the model from those women to other women who did not have such privacy might have faced obstacles and challenges against this divine command. Therefore, transferring the model before the revelation of the complete hijab removed this potential obstacle.

According to verses from Surah Al-Ahzab that are placed before the verse of complete hijab, Allah Almighty placed the Prophet’s wives in the position of the mothers of the believers (Surah Al-Ahzab, 6) and said to them: “O wives of the Prophet! You are not like any of the women, if you fear Allah…” (Surah Al-Ahzab, 32); their good deeds would be doubled and their sins would be doubled. He even commanded them: “And stay in your homes and do not display yourselves like that of the times of ignorance before.” (Surah Al-Ahzab, 33), and shortly before the revelation of the verse of complete hijab, He set a special boundary for them: “And when you ask [the Prophet’s wives] for anything, ask them from behind a screen.” (Surah Al-Ahzab, 53);

 

The complete hijab had not yet come, but they were commanded by Allah not to face non-mahram men; that is, in a sense, at the peak of modesty and something above complete hijab! People saw them, and this concealment and privacy appeared grand and magnificent in their eyes. Now is the time for the complete hijab to be revealed; a law that became eternal; a law that even included the Prophet’s wives! What characteristics did this command have that even addressed the Prophet’s wives, who were already prohibited from facing non-mahram men? This indicates the stage of complete hijab, where if the Prophet’s wives needed to leave the house, they should cover themselves in that manner; this is where the interpretation of Sheikh Tusi about the jilbab—which was mentioned at the beginning of this article—becomes well understood.

 

The engineering of Allah Almighty in the verse of complete hijab is comprehensive; on one hand, it considers the model and specifically addresses the Prophet’s wives and daughters; that is, the Prophet! This command is heavy and requires modeling; you must come to the field with all your means and set your wives and daughters as examples for this task.

Next, it refers to one of the most important wisdoms, which has a significant frequency in society, to encourage a large audience towards this command: “This [covering] is closer to [being recognized for modesty and chastity], and therefore, [they will not be disturbed by those of immoral behavior]” (It should be noted that such wisdom was not mentioned for the initial hijab, i.e., the khimar, and this shows that this wisdom is not adequately achieved in the initial hijab); in the end, it also promises forgiveness and mercy, which is one of the greatest encouragements: “And Allah is Forgiving and Merciful,” and with this comprehensive strategy, without any specific problems, the society was directed towards one of the most important symbols of Islam and tools for the purification and advancement of the community, which is the basis for promoting and expanding goodness.

 

The Role of the Prophet (PBUH) in the Engineering of Hijab at the Time of Revelation

 

What has been stated so far is the engineering of hijab inferred from the Quranic verses. However, the Prophet (PBUH) also played an important role in implementing this command through divine knowledge. The matter can be likened to an experienced teacher versus an inexperienced one. An experienced teacher maintains classroom calm through words, variety in speech, interaction with students, and similar methods, in summary, with a psychological approach without needing to use force. Conversely, an inexperienced teacher uses force, expulsion from the class, and punishment to maintain calm in the classroom, and the difference between these two is like that between heaven and earth. The Prophet (PBUH), using the culture of the Arabs of that time who did not consider slaves equal to free women whom they sometimes owned, elevated the hijab as a symbol of being Muslim to the level of character, value, and high social status. Thus, it created an opportunity that even if a woman did not believe in Islam, for the sake of preserving her character and status in society, if she could, she would adopt the complete hijab. Therefore, the Prophet (PBUH), without needing to use government force against unveiling, strongly directed society towards the implementation of the divine command, and this played a role in the process of hijab engineering during the prophetic era. However, in our time, where the conditions of the Arab society of that day do not exist, alternative elements must be used in the engineering of hijab and modesty in the current era. These alternative elements themselves are subjects of research and examination, but for example, hijab can be made a condition for benefiting from government services and entry into specific places; that is, without the need for enforcing the law in a harsh manner, this command can be gradually and gently implemented in society.

 

What is important is that based on what we have said, one cannot conclude from the Prophet’s (PBUH) non-coercion that compulsion is not permissible because the conditions of the two times are not the same. In fact, the Prophet (PBUH) did not need to use force, but it is possible that in our time, an Islamic government may implement some forms of coercion and obligation as it deems appropriate.

 

Footnotes:

[1]. In the hadith of Fadail ibn Yasar, it is mentioned: “Al-Kulayni narrated in the correct book from Fadail who said: I asked Abu Abdullah (PBUH) about the forearms of a woman; are they part of the adornment that Allah says ‘And do not display their adornment except to their husbands’? He said: Yes, and what is less than the khimar is part of the adornment, and what is less than the bracelets.” This question of Fadail shows that according to custom, the forearms were not considered adornment, and he wanted to inquire about the place of adornment from the Imam. Interestingly, the Imam explains this broad meaning of adornment from the place of adornment with “less than the bracelets” to “less than the khimar”; that is, the “khimar” at that time was so broad and long that it habitually covered part of the forearms, and the Imam explained the answer in detail.

 

[2]. According to Zamakhshari, the hidden action “yarkhin” is used, and the original phrase was: “Yarkhinnah ‘alayhinna wa yaghṭīnahā wujūhihinna wa aṭāfihinna” (Zamakhshari, 1407: 3/560).

 

[3]. For example, see: Ruh al-Ma’ani, Alusi (Vol. 11, p. 264): “She wrapped herself in the black night with a jilbab, and it is said that it is a garment wider than the khimar and less than the rida. And ‘idnā’ means approximation; it is said ‘adnānī’ meaning ‘bring me closer,’ and it implies the meaning of ‘unfurling’ or ‘letting down,’ and hence it is attributed with ‘alay’ as it appears to me.”

 

Some have referred to it in the context of “wa dāniyyah ‘alayhim.”

[4]. It should be noted that some renowned jurists in the past have issued fatwas on the obligation to cover the face based on this verse. Grand Ayatollah Borujerdi, as reported from the notes of Ayatollah Safi Golpayegani (Tabyan al-Salat, Vol. 3, p. 249): “The jilbab is larger than the khimar of a woman and it covers her head and face, so the apparent meaning of His saying is the obligation of covering the head and face with the jilbab.” And in another report from Ayatollah Ishtihardi (Summary of the Discussion of Sayyid Borujerdi, Vol. 1, p. 57), it is mentioned: “It is obligatory for them to use the jilbab, and the only benefit of this jilbab is to cover the face.” This jilbab signifies comprehensiveness and covering half of the face; as was the case during the lifetime of this great jurist, especially in the holy city of Qom, where believing women who were followers of him used to cover themselves in this manner, and it is still seen among elderly women in Qom today.

 

[5]. The context of the time of revelation might affect the initial understanding of concepts, but the interpreter’s duty is to move beyond the limiting framework after understanding the meaning, through refining the scope, deriving the scope, and so forth, and to seek understanding of meanings based on continuation and application; as is stated in the narrations: “Indeed, the Quran is alive and does not die, and it flows just as night and day flow, and just as the sun and the moon flow, and it flows on our last as it did on our first” (Majlesi, 1374 AH, Vol. 35: 404; Bahrani, 1416 AH, Vol. 3: 231; and Urusi Huwazi, 1415 AH, Vol. 2: 484).

 

[6]. In this regard, the author has written an article titled “Contentual Critique of Narrations on the Sequence of Revelation with Emphasis on the Verses of Hijab,” which was published in the Journal of Quranic Studies, Issue 98, Spring 1400.