Why the headscarf is not required in Islam

Many Muslims, including people in my family, are absolutely convinced that wearing the headscarf, or “hijaab”, is a religious requirement. My grandmother is always horrified to see me not wearing one while I pray, and many of my relatives criticize my family for not “following the religion”.

As someone who has recently decided to take a look into the significance of the headscarf in Islam, I have decided to display my findings, both for myself and others who are in similar situations, to point out the irrelevance of the headscarf in this religion.

The meaning of hijaab

Before we break down this argument, let’s first clear up a point that could cause confusion if not properly explained.

The word hijaab, in its primary, Quranic sense, means “barrier”.

In the Quran, the word hijaab can refer to a physical screen or partition (33:53), a spiritual separation (17:45), or a visible transition between two states (38:32). In these contexts, the word “veil” is a good translation. However, it does not refer to any type of headscarf, or even any item of clothing.

“But,” you may be asking, “why is it used to refer to a headscarf then?”

Though it is hard to ascertain just when the term hijaab began to be used to describe a headscarf, the term became popular starting in the late 1970s, as women in the Arab world began to don headscarves in response to Westernization. Many viewed the act of dressing traditionally as a way to resist the implementation of western values into their society. (Source: The Washington Post)

The act of “donning the hijaab”, in this context meaning “veil”, was used to refer to the practice of wearing traditional clothing that would cover the head, as the nature of the clothing was separatory. Over time, the word began to be associated with the headscarves themselves, and it also began to be used to classify various types of headscarves.

This all goes to show that the usage of the word hijaab to mean a headscarf was an evolution of the word that occurred after the Quran was written, and that it was not a part of the mainstream Arabic lexicon in that sense until many hundreds of years later. Therefore, this modern definition should not be used to determine the meanings of classical verses. Using the meaning of “headscarf” would make the verses that use the word hijaab not make sense.

In short: hijaab does not refer to a head-covering in the Quran.

With that out of the way, let’s talk about the ways in which the Quran details the requirements of women’s dress.

Intro to 24:31

Much of the stipulation regarding wearing a headscarf comes from 24:31, whose translation (Yusuf Ali) I have reproduced below. The relevant parts are bolded.

“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 [various relatives]…and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss.”

Much of our argument surrounding the wearing of a headscarf comes from these two phrases in the verse. While the first phrase determines which part of the body is to be covered, the other determines what is being used to cover the body. These are the primary points used to defend the use of the headscarf in Islam.

What must be covered according to 24:31

The first point, being which part of the body is to be covered, is often used to “prove” that a woman’s head must be covered in Islam. However, this is not true.

“…they should not display their beauty and ornaments except what must ordinarily appear thereof…”

The contention involves what can be considered something that “ordinarily appears”. While some claim that the head is not a part of this category, there is no evidence that can easily prove this. In order to determine what does fit into this category, we must take another look at the specific wording of the verse:

“…that they should not display their beauty and ornaments except what must ordinarily appear thereof…and that they should not strike their feet in order to draw attention to their hidden ornaments.”

The verse explains that there are two types of a woman’s ornaments: those that are hidden and those that are ordinarily seen. And, those that must be hidden have attention drawn to them when a woman strikes [stamps] her feet.

Although it seems to be common sense that the parts drawn attention to when a woman stamps her feet do not include the head, the phrase is not spelled out in specifics, and people will use that ambiguity to argue in favor of wearing the headscarf. Luckily, we don’t need to look much further than the verse itself to prove that the head is not a part of this description.

Remember the “various relatives” that I left out of the above reproductions of the verse? Because they are relevant to this argument, I’ll reproduce them separately below:

“…not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their 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 the shame of sex…”

As can be seen in the bolded part of the above excerpt, the body parts that should be hidden are those that relate to intercourse (“free of physical needs”) and those that are exclusively present in females (“no sense of the shame of sex”, with sex in this case meaning biological gender).

In both of these cases, the head is not something that applies to the stated conditions, and it therefore cannot be considered a “hidden ornament”. Therefore, this verse is not implying that the head should be covered for modesty.

The covering (khimaar) mentioned in 24:31

The second point, being what is used to cover the body, can sound plausible if you didn’t know any better. For a while, even I was a bit confused as to how to view this “evidence”. Fortunately, my use of quotation marks there should clue you in to the implausibility of this claim. Here’s the relevant part of the verse once again:

“…that they should draw their veils over their bosoms and not display their beauty…”

You see, the translation above refers to “veils”, and this is where their defense comes in. The original Arabic word translated into “veils” is khumur, a plural noun that means “coverings”. The singular noun khimaar (which is conjugated into the plural form khumur) refers to a certain “head-covering” allegedly worn in ancient Arabia, according to various commentators:

“The noun khimaar (of which khumur is the plural) denotes the head-covering customarily used by Arabian women before and after the advent of Islam. According to most of the classical commentators, it was worn in pre-Islamic times more or less as all ornament and was let down loosely over the wearer's back; and since, in accordance with the fashion prevalent at the time, the upper part of a woman's tunic had a wide opening in the front, her breasts cleavage were left bare…” (Muhammad Asad, surah 24 footnote #38)

Many take this word (when viewed in correlation with this historical background) to mean that women must cover their heads. In their eyes, God is commanding ladies to use this existing head-covering to cover their bodies, which somehow proves that wearing a head-covering is mandatory.

However, it is hard to find solid evidence that such a piece of clothing ever existed under the name khimaar. In order to get the full context, we’ll need to check earlier sources.

Early Arabic dictionaries, such as the Kitaab Al-Ayn (written in the eighth century) and Al-Muheet fi al-Lugha (written in the tenth century) among others, do show evidence of a “khimaar” being used to cover a woman’s body, as seen in sentences that go along the lines of “she wore a khimaar to cover herself”.

“.واخْتَمَرَتِ المَرْأة بالخِمَار خِمْرَةً”

“And she put on a khimaar to cover herself.” (Al-Muheet fi al-Lugha)

And, although a khimaar is used to refer to a woman’s “head-covering” in some of these dictionaries (such as the Lisaan al-Arab, which was completed in 1290), it doesn’t seem to always have had that meaning.

؜؜ ”أصل الخمر: ستر الشيء، ويقال لما يستر به: خِمَار، لكن الخمار صار في التعارف اسما لما تغطّي به المرأة رأسها.“‏

“The root word khamara means to cover something, and what is used to cover something is called a khimaar. However, the word khimaar has become associated with what women use to cover their heads.” (Al-Muheet fi al-Lugha)

Many still acknowledge this meaning as being an accurate one:

“khimaar”: a woman's headcovering; a piece of cloth with which a woman covers her head; i. q. “naseef”, pertaining to a woman; as also “khimir↓”: and any covering of a thing; anything by which a thing is veiled, or covered: pl. [of pauc.] “akhmirat” and [of mult.] “khumur” and “khumr”. (Adapted from Edward Lane’s Arabic-English Lexicon)

Well, at least that’s clear now. The word khimaar’s meaning was not always used to refer to a headscarf, and began to be conflated with that meaning not too long before the mid tenth century, when the above definition was written in Al-Muheet fi al-Lugha (as the primary definition was still that of a cover). The Quran was sent down in the seventh century. That puts the usage of khumur within the Quran as strictly referring to things that cover something else; even if the word khimaar referred to a head-covering at that time, that was not its primary definition, and the Quran would not be unspecific by using an obscure secondary definition.

But the argument doesn’t stop there.

Of course, those in favor of the headscarf will always have more “evidence” up their sleeves. And, as usual, that “evidence” could be debunked as well.

A contextual examination of 33:59

The other verse I’m going to tackle is 33:59, whose translation (Yusuf Ali once again) I have reproduced below.

“O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their persons: that is most convenient, that they should be known and not molested. And Allah is Oft-Forgiving, Most Merciful.”

Now, the contention is about the meaning of the original Arabic word for “outer garments”. The word is, yet again, interpreted to refer to a clothing item that covers the head, this time the jilbaab. Yet in this case, they may be right about the jilbaab covering the head.

“.الجِلباب: ثوبٌ أوسع من الــخِمار دون الرداء، تُغطّي به المرأة رأسها وصدرها”

“The jilbaab: a garment wider than the khimaar, but not as wide as the ridaa’, which covers a woman’s head and chest.” (Kitaab al-Ayn)

Despite this proof that the jilbaab covered the head, there’s an aspect of the Quran that people overlook, and that is context. Context, context, context! What is the Quranic context (as in, sourced from the Quran) surrounding this verse?

Here’s 33:57–62. (Note: lots of reading ahead!)

(57) Those who annoy Allah and His Messenger - Allah has cursed them in this World and in the Hereafter, and has prepared for them a humiliating Punishment. (58) And those who annoy believing men and women undeservedly, bear a calumny and a glaring sin. (59) O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their persons: that is most convenient, that they should be known and not molested. And Allah is Oft-Forgiving, Most Merciful. (60) Truly, if the Hypocrites, and those in whose hearts is a disease, and those who stir up sedition in the City, desist not, We shall certainly stir thee up against them: Then will they not be able to stay in it as thy neighbours for any length of time: (61) They shall have a curse on them: whenever they are found, they shall be seized and slain. (62) Such was the practice of Allah among those who lived aforetime: No change wilt thou find in the practice of Allah.

There’s a lot to unpack here!

The first thing I’d like to point out is the setting of this story. Like in elementary school language arts classes, we should point out where this is taking place and why, and why that is relevant to our understanding of verse 59.

It is stated that this is taking place in some city where the prophet, his family, and some believers are residing alongside people not part of their group (60). They are “annoying” [a better translation would be “troubling” or even “harming”] the prophet (57) and his followers (58), and are molesting the believing women because they are not “known” [“recognized”] (59).

Given all of this context, it wouldn’t be very wrong to assume that the command given in verse 59 only applies to that context. This is further strengthened by the opening statement of verse 59:

“O Prophet! Tell thy wives and daughters, and the believing women…”

The wording of this verse suggests that the believing women in the verse must be those that were present at the time. This also makes more sense in light of the fact that this is addressed to the prophet’s wives and daughters, let alone first and foremost. If this was a blanket statement, the scope of the verse would have been much broader.

That’s all fine and dandy, but there’s one point to this whole argument that I haven’t touched yet, and that should be considered when reading such verses.

Specificity of the Quran

When reading this verse, whether in or out of context, there’s one command that never shows up.

“All the believing women must cover their heads, or they are committing a sin.” (God, never)

You can ignore all of my previous evidence. All of the dictionary entries, all of the verse breakdowns, everything. That, ultimately, doesn’t matter. But what does matter is using your head.

When looking at this verse, it only says that these women should cover up so that they are not annoyed or molested. Even if we were to take it out of context and apply it today, the focus is not on the head. In fact, given recent events, it would probably be a better idea to not cover your head in some cases, as people without brains will probably insult you or attack you because “you’re a Muslim”.

No matter which way you look at it, the emphasis is on covering up your body. It is not on the sinfulness of having your head exposed.

“But,” you might be thinking, “what about the context of 24:31? Would that affect our argument?”

The context of 24:31, with further conclusions

Well, I’ll do that one too. Here’s 24:27–33. (This is very long, strap in.)

(27) O ye who believe! enter not houses other than your own, until ye have asked permission and saluted those in them: that is best for you, in order that ye may heed. (28) If ye find no one in the house, enter not until permission is given to you: if ye are asked to go back, go back: that makes for greater purity for yourselves: and Allah knows well all that ye do. (29) It is no fault on your part to enter houses not used for living in, which serve some other use for you: And Allah has knowledge of what ye reveal and what ye conceal. (30) 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. (31) 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 [this laundry list of relatives]; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss. (32) Marry those among you who are single, or the virtuous ones among yourselves, male or female: if they are in poverty, Allah will give them means out of His grace: for Allah encompasseth all, and he knoweth all things. (33) Let those who find not the wherewithal for marriage keep themselves chaste, until Allah gives them means out of His grace. And if any of your slaves ask for a deed in writing, give them such a deed if ye know any good in them: yea, give them something yourselves out of the means which Allah has given to you. But force not your maids to prostitution when they desire chastity, in order that ye may make a gain in the goods of this life. But if anyone compels them, yet, after such compulsion, is Allah, Oft-Forgiving, Most Merciful, (34) We have already sent down to you verses making things clear, an illustration from people who passed away before you, and an admonition for those who fear.

These verses pertain to social norms of modesty. You shouldn’t go to other people’s houses unannounced, and if you end up in a situation where you or the other person is indecently exposed, you should lower your gaze and cover up. And, if your mutual attraction is so great, you can marry the other person provided they are not already in a relationship, and God will help you with your marriage if need be.

However, none of this refers to a woman covering her head. None of it.

If covering the head was a requirement, wouldn’t God have made it clear? Wouldn’t I have not spent a week researching and writing this article?

There is not an animal on the earth, nor a being that flies on its wings, but forms part of communities like you. Nothing have we omitted from the Book, and they shall be gathered to their Lord in the end. (6:38)

If the wearing of a garment that covered the head and hair of a woman was a strict requirement, it would have been said directly. The fact that it has not been said directly in the Quran proves that that is not the case.

Now, you may have gone through my article and have found the conclusions the pro-hijaab crowd have made to be a bit ridiculous.

“Although it seems to be common sense that the parts drawn attention to when a woman stamps her feet do not include the head, the phrase is not spelled out in specifics, and people will use that ambiguity to argue in favor of wearing the headscarf.” (Me, earlier in this article)

“In their eyes, God is commanding ladies to use this existing head-covering to cover their bodies, which somehow proves that wearing a head-covering is mandatory.” (Me again, earlier in this article)

“[other things]” (Me once again, earlier in this article)

But I left out an important detail: what is leading them to come to these conclusions. And while there are a whole list of reasons (many of which are related to people telling them to do things in the hopes that they follow them), a main reason is because of the hidaath. That’s the plural of hadeeth, which you may have heard of if you know anything about Islam.

For those on the outside looking in, a hadeeth is a recorded saying of the prophet Muhammad or other prominent historical people that were alive at that time. They usually contain stories about the happenings at the time of the prophet and are used to create tafaasir (which is the plural of tafseer), which are interpretations of the Quran’s message.

But there’s one problem with that: they’re not valid! None of them!

There’s a laundry list’s worth of verses that talk about the oneness of the Quran and how other texts are unnecessary. For example:

“Say: ‘Shall I seek for judge other than Allah? - when He it is Who hath sent unto you the Book, explained in detail.’ They know full well, to whom We have given the Book, that it hath been sent down from thy Lord in truth. Never be then of those who doubt. The word of thy Lord doth find its fulfilment in truth and in justice: None can change His words: for He is the one who heareth and knoweth all.” (6:114–115)

“Allah has revealed the most beautiful Message in the form of a Book, consistent with itself, repeating: the skins of those who fear their Lord tremble thereat; then their skins and their hearts do soften to the celebration of Allah's praises. Such is the guidance of Allah: He guides therewith whom He pleases, but such as Allah leaves to stray, can have none to guide.” (39:23)

“What is the matter with you? How judge ye? Or have ye a book through which ye learn that ye shall have through it whatever ye choose? Or have ye Covenants with Us to oath, reaching to the Day of Judgment, that ye shall have whatever ye shall demand?” (68:36–39)

All of this makes it a lot easier to not use them to interpret the Quran. Heck, God himself even says this:

“…If any do fail to judge by what Allah hath revealed, they are Unbelievers.” (final part of 5:44)

So, it’s safe to say they shouldn’t be used.

But it’s not just because of their inherent otherness. They’re also unreliable, and many don’t make a lot of sense. Because they can be and have been changed by different people, they include things that put others in power (even if these decrees contradict the Quran). Here’s an example of one:

‏”أيما امرأة خرجتْ مِن غيرِ أمرِ زوجِها كانت في سخِطَ الله حتى ترجع إلى بيتها أو يرضى عنها.“‏

“Any wife who goes out except with the permission of her husband will receive wrath from God until she returns to her home or until her husband has forgiven her.” (Some Arab dude)

Really makes me feel bad for this guy…

There’s even one that, out of the blue, falsely claims the prophet Muhammad said that those who go to heaven will receive a gift of 72 virgin wives.

‏”قَالَ رَسُولُ اللَّهِ: ’مَا مِنْ أَحَدٍ يُدْخِلُهُ اللَّهُ الْجَنَّةَ إِلاَّ زَوَّجَهُ اللَّهُ عَزَّ وَجَلَّ ثِنْتَيْنِ وَسَبْعِينَ زَوْجَةً ثِنْتَيْنِ مِنَ الْحُورِ الْعِينِ وَسَبْعِينَ مِنْ مِيرَاثِهِ مِنْ أَهْلِ النَّارِ مَا مِنْهُنَّ وَاحِدَةٌ إِلاَّ وَلَهَا قُبُلٌ شَهِيٌّ وَلَهُ ذَكَرٌ لاَ يَنْثَنِي.‏‘“‏

“The Messenger of Allah said: ‘There is no one whom Allah will admit to Paradise but Allah will marry him to seventy-two wives, two from [a race of curvy virgin nymphs or something] and seventy from his inheritance from the people of Hell, all of whom will have desirable front passages and he will have a male member that never becomes flaccid.’” (Some other Arab dude)

Like, what? And more importantly, why?

And it’s through hidaath and tafaasir like these that many people get the idea that wearing a head covering is necessary. But, if you cut out the importance of both of them, there really is no argument supporting this idea (as you can see throughout this article).

So, in conclusion, the headscarf is not mandatory in Islam. It is after

• examining the verses that reference women’s clothing items,
• consulting multiple early Arabic dictionaries within the contexts of their completions,
• and determining that the core pieces of evidence supporting the wearing of the headscarf are fundamentally flawed

that I have come to this conclusion.

So, that was a long read! After viewing this post, I hope you have come to the conclusion that the headscarf is not a religious requirement in Islam. You can still wear it for cultural reasons, but you must always remember that:

Because God did not prescribe it, following it for the sake of religion is committing heresy.

To the person who believes that this investigation may have been done with the intent of proving something according to my own biases: I have done this research by using various sources of evidence, and have not decided to not include something because it does not fit my narrative. I examined all of the reliable sources I could, and even included information that was, at first glance, detrimental to my own argument. However, the stability of my argument despite this shows just how strong it truly is. Even if I had done this research to prove something rather than to test it, the overwhelming evidence that proves the point expressed here shows that there are no two ways of looking at this issue; this position is the clear winner of any debate on the subject.

On the subject of research, my close examination of this topic makes me wonder why this has not been examined in more detail. Anyone who was more determined could figure this out with less time spent researching and analyzing, and with much more ease if they had been able to understand Arabic at a high fluency. That’s all to say that if something seems wrong to you, try to investigate it!

And finally, I hope you leave this article feeling certain about the unimportance of the headscarf in Islam. If you are still unsure, it seems I have failed to do my job well.

That’s all.