Editing Hijab (section)

===Qur'an===
There are seven verses in the Quran that refer in some way to women's clothing, and the two discussed below are ostensibly related to the form of clothing;<ref name="Bucar, Elizabeth 2012">Bucar, Elizabeth, The Islamic Veil. Oxford, England: Oneworld Publications, 2012.</ref>

The clearest verses on this topic are {{qref|24|30-31|c=y}}, telling both men and women to dress and act modestly, with more detail on women's position.<ref name="Islamonline">{{Cite web|date=8 April 2003
|title=Evidence in the Qur'an for Covering Women's Hair|website= IslamonLine.net
|url=http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503546760|access-date=2023-01-02|archive-url=https://web.archive.org/web/20100626064435/http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503546760 |archive-date=26 June 2010 }}</ref><ref name="Hameed">{{Cite web
|archive-url=https://web.archive.org/web/20230404160153/https://islamonline.net/en/is-hijab-a-quranic-commandment/
|archive-date=4 April 2023
|date=9 October 2003|title=Is Hijab a Qur'anic Commandment?
|url=https://islamonline.net/en/is-hijab-a-quranic-commandment/
|access-date=2023-06-01
|first=Shahul |last=Hameed }}</ref>
{{Blockquote|And tell the believing women to lower their gaze and guard their chastity, and not to reveal their adornments except what normally appears. Let them draw their veils over their chests, and not reveal their ˹hidden˺ adornments except to their husbands, their fathers, their fathers-in-law, their sons, their stepsons, their brothers, their brothers’ sons or sisters’ sons, their fellow women, those ˹bondwomen˺ in their possession, male attendants with no desire, or children who are still unaware of women’s nakedness.........|}}
{{Islamic female dress}}
In [[The Syro-Aramaic Reading of the Koran|Luxenberg's Syro-Aramaic Reading analysis]] on Qur'an, the part "Let them draw their veils over their chests" means literally as "snap their belts around their waists", an [[idiom]], the belt was a [[symbol]] for chastity<ref name="chiesa.espresso.repubblica.it">{{Cite web|url=http://chiesa.espresso.repubblica.it/dettaglio.jsp?id=7025&eng=y|archiveurl=https://archive.today/20120530155649/http://chiesa.espresso.repubblica.it/dettaglio.jsp?id=7025&eng=y|url-status=dead|title=The Virgins and the Grapes: the Christian Origins of the Koran|archivedate=30 May 2012}}</ref> and does not order any organ to be covered with cloth. According to him, the meanings of the words in the relevant part of the verse are as follows: {{Lang|ar|خِمار}} Khimar; cummerbund, {{Lang|ar|جيب}} jyb;{{refn|group=nb|Google Translate gives similar pronunciations of this word with the same meaning in many languages; For example Turkish, Persian, Urdu, Greek, Pashto, Somali, Hungarian, Albanian, Georgian….}} sinus, sac, {{Lang|ar|وَلْيَضْرِبْنَ}}; "let them hit."{{refn|group=nb|One of the biggest difficulties in understanding the Quran for those who do not know [[Ancient Arabic|its language]] may be shifts in [[linguistics|linguistic usage]] over the centuries. Studies involving understanding, interpreting and translating the Quran can contain individual tendencies, reflections and even distortions<ref>There are occasional misinterpretations, mistranslations, and even distortions. Translating the meanings of the Holy Quran has always been challenging for translators, as the Quran has an exoteric and an esoteric meaning. 
{{cite web|url=https://files.eric.ed.gov/fulltext/ED613311.pdf|title=Itineraries in the Translation History of the Quran: A guide for Translation Students|first=Reima|last=Al-Jarf|date=14 June 2014|publisher=University of Tartu|website=files.eric.ed.gov|archive-url=https://web.archive.org/web/20250331230245/https://files.eric.ed.gov/fulltext/ED613311.pdf|archive-date=31 March 2025|url-status=live}}</ref><ref>{{cite web|url=https://www.jspt.ir/article_167055_d4455677421c8d1c8ab05b048e5fb3a9.pdf|title=Ideologic Presuppositions Behind Translation: A Case Study of the Orientalist English Translations of the Quran|first=Abdur Raheem|last=Kidwai|publisher=Aligarh Muslim University|website=www.jspt.ir|archive-url=https://web.archive.org/web/20241111075133/https://www.jspt.ir/article_167055_d4455677421c8d1c8ab05b048e5fb3a9.pdf|archive-date=11 November 2024|url-status=live}}</ref> caused by the region, [[Islamic sects|sect]],<ref>{{cite web|url=https://core.ac.uk/download/pdf/19576529.pdf|title=The Ideological Factor in the Translation of Sensitive Issues from the Quran into English, Spanish and Catalan|first=El Hassane|last=Herrag|date=2012|publisher=Autonomous University of Barcelona|archive-url=https://web.archive.org/web/20240822074223/https://core.ac.uk/download/pdf/19576529.pdf|archive-date=22 August 2024|url-status=live}}</ref> education, religious ideology<ref>Therefore, it can be noted that the ideology of religion, attitude, and social context of the translators, as well as the involvement of the state, might affect the translation of the Holy Qur’an into various target languages. Gunawan, F. (2022). The ideology of translators in Quranic translation: lessons learned from Indonesia. Cogent Arts & Humanities, 9(1). https://doi.org/10.1080/23311983.2022.2088438</ref> and knowledge of the people who made them.}} (See also:[[Revisionist school of Islamic studies]])

A statement ın [[Al-Aḥzāb]]: 59 is as follows; {{Blockquote|O Prophet, tell your wives, your daughters, and the women of the believers to draw their cloaks (the plural form of jilbab ({{Lang|ar|جَلَـٰبِيبِهِنَّ}})) over themselves. That is more suitable "so that they will be recognized and not be harmed". And Allah is ever Forgiving and Merciful.
|}}
This was a statement that tells women to wear their "outer garments" when going out for various needs (such as defecation), interpreted by some as a command<ref name="Hameed" /> and by others as a recommendation of protective measures against sexual harassment in [[Medina]].<ref name="moroccoworldnews.com">{{cite web | url=https://www.moroccoworldnews.com/2012/06/45564/hijab-is-not-an-islamic-duty-scholar | title=Hijab is Not an Islamic Duty: Muslim Scholar | date=26 May 2022 }}</ref>{{refn|group=nb|[[Beyza Bilgin]] states that the expression 'let them put their outer coverings over themselves' in the 59th verse of [[Al-Aḥzāb|Al-Ahzab]] was revealed because they harassed women under the conditions of that day, considering them to be concubines, and commented as follows:<ref name="Covering">{{Cite web |last= |date=28 May 2008 |title="Örtünmek Allah'ın emri değil" |url=http://www.haberturk.com/yasam/haber/76927-ortunmek-allahin-emri-degil |archive-url=https://web.archive.org/web/20161220131809/http://www.haberturk.com/yasam/haber/76927-ortunmek-allahin-emri-degil |archive-date=20 December 2016 |access-date=7 February 2017 |website= |publisher=haberturk.com |language=Turkish}}</ref><blockquote>"In other words, veiling is a security issue that arose according to the needs of that period. These are not taken into consideration at all and are reflected as God's command. Women have been called God's command for a thousand years. Women said the same thing to their daughters and daughters-in-law."</blockquote>She said the following about covering herself in [[Salah|prayer]] :<blockquote>"They tell me; 'Do you cover yourself while praying?' Of course, I cover up when I'm in congregation. I am obliged not to disturb the peace. But I also pray with my head uncovered in my own home. Because the Quran's requirement for prayer is not covering up, but ablution and turning towards the qibla. This is a thousand year old issue. It's so ingrained in us. But this should definitely not be underestimated. Because people do it thinking it is God's command. But on the other hand, we should not declare a person who does not cover up as a bad woman''.''"<ref name="Covering" />}} 

Those who perceived the statement as a command were also divided into two; while most scholars consider it won't to include face, a small group arguing that "the purpose of the veil is to prevent women from being recognized", hence the face is included.<ref>{{Cite web |last=Kandhlawi |first=Idris |title=Tafsir Surah Al-Ahzab - 59 - Ma'arif al Quran |url=https://quran.com/33:59/tafsirs/en-tafsir-maarif-ul-quran |access-date=2024-11-16 |website=Quran.com |language=en}}</ref> The statement in question is as follows: ({{Lang|ar|ذَٰلِكَ أَدْنَىٰٓ أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ}}) literally  "so that they will be recognized and not be harmed."<ref name=":1">{{Cite web |title=القرآن الكريم - تفسير ابن كثير - تفسير سورة الأحزاب - الآية 59 |url=https://quran.ksu.edu.sa/tafseer/katheer/sura33-aya59.html#katheer |archive-url=http://web.archive.org/web/20241221071755/https://quran.ksu.edu.sa/tafseer/katheer/sura33-aya59.html |archive-date=2024-12-21 |access-date=2024-12-21 |website=quran.ksu.edu.sa}}</ref> In order to understand the expression, some narrations can give clues about the sociological infrastructure of the period. It is reported that [[Umar]] prohibited [[history of slavery in the Muslim world|female slaves]] from resembling free women by covering their hair,<ref name="Fadl">{{cite book|author=Khaled Abou El Fadl|title=Speaking in God's Name: Islamic Law, Authority and Women|url=https://books.google.com/books?id=FU4QBwAAQBAJ&pg=PT198|date=1 October 2014|publisher=Oneworld Publications|pages=525–526|isbn=9781780744681}}</ref> no different from earlier social practices in which noble women who could wear ornate female headdresses were easily distinguished from slaves as in Mesopotamia, Assyria and ancient Greece.<ref name="Ahmed 1992 15">{{cite book|last=Ahmed|first=Leila|title=Women and Gender in Islam|year=1992|publisher=Yale University Press|location=New Haven|page=15}}</ref><ref name="El Guindi">{{Cite book|last=El Guindi|first=Fadwa|title=Hijab|publisher=The Oxford Encyclopedia of the Islamic World|author2=Sherifa Zahur|year= 2009|doi=10.1093/acref/9780195305135.001.0001|isbn=9780195305135}}</ref><ref>{{cite book|last=Ahmed|first=Leila|title=Women and Gender in Islam|year=1992|publisher=Yale University Press|location=New Haven|pages=27–28}}</ref> According to well-known explanation of the verse, by [[Al-Qurtubi]] the verse was an expression directed towards free and Muslim women, not slaves or non-Muslim women, for which [[Tabari]] cites [[Abd Allah ibn Abbas|Ibn Abbas]]. [[Ibn Kathir]] states that the ''jilbab'' was distinguishing free Muslim women from those of [[Jahiliyyah]], so other men know they are free women and not [[Slavery|slaves]] or [[Prostitution|prostitutes]],<ref name=":1" /> so they are not harassed.

Some later scholars like [[Ibn Hayyan]], [[Ibn Hazm]] and [[Muhammad Nasiruddin al-Albani]] questioned the quoted explanation. Their reasons were that slaves were not explicitly excluded in the verse or hadith, and that they could attract lust more easily, and that the prohibition of adultery and molestation should also apply to slaves.<ref name="Veil2011" />{{rp|114}} What is said about the dimensions of the Jilbab varies; While Qurtubi reports that ''jilbab'' covers the whole body, [[Ibn Arabi]] considered that excessive covering would make impossible for a woman to be recognised, which the verse mentions.<ref name="Veil2011">{{Cite book|editor1-last=Gabriel|editor1-first=Theodore
|chapter-url=https://books.google.com/books?id=2IdgumzY9VgC&pg=PT112|title=Islam and the Veil: Theoretical and Regional Contexts|editor2-last=Hannan|editor2-first=Rabiha
|date=2011|publisher=Bloomsbury Publishing
|author1-last=Hasan | author1-first=Usama
|author2-last=Hannan | author2-first=Rabitha
|chapter= 6. The Veil: Between Tradition and Reason, Culture and Context; 7. An Exploration of the Debates Pertaining to Head Covering and Face Veiling of Women in the British Muslim Context
|isbn=978-1-4411-6137-6
|ref={{sfnref|Gabriel and Hannan|2011}} <!-- gbooks preview doesn't include page numbers, so I'm not sure which of these cites belong to which chapter. someone with a physical copy can try breaking this up into two chapter citation -->
}}</ref>{{rp|111–113}}