Years ago, I recall seeing that the number one question people asked about Islam on Google was, “what is the dress code for women?” This is really telling that in the grand scheme of all possible questions people could have about the religion that such an inconsequential topic has such a disproportionate amount of attention from the masses. Not to mention that the answer to the question, for all intents and purposes, has no bearing for 50% of the population of men who seem to be the most fixated on determining a ruling on this subject.
This doesn’t mean that the Quran doesn’t have guidelines on dress code for believers, but compared to the central tenants of the religion, dress code is relatively low on the list of priorities. Why not be more interested in the bigger questions, e.g. who is God, why are we here, what is idol worship, how do we know if we are devoted to God alone, how do we worship God alone, how do we know the Quran is from God, what happens after death, what is the Hereafter, what are the requirements to make it to Paradise in the Hereafter, how do we protect ourselves from the Hellfire, how does one lead a righteous life…are just a few of the questions that I think are exponentially more important for someone’s salvation that a serious person would have concerns about rather than the dress code of women.
Out of the 6,346 verses of the Quran, the topic of dress code is only mentioned a few times compared to the thousands of verses that deal with the other more pressing issues that have exponentially more bearing on salvation. Ironically, the Hadith literature, on the other hand, focuses an exorbitant amount of narrations on such silly details e.g. how one should put on shoes, how one should clip their nails, what foot to use when stepping into a bathroom, how many rocks to clean one’s privates after going to the bathroom, what side one should sleep on, let alone what attire and grooming practices are lawful and unlawful for believers.
Prohibited from wearing gold rings
Silk is prohibited to be worn by men
Wearing only a single shoe is prohibited
Tattoos are prohibited
Facial hair removal is prohibited for the ladies
Adjusting one’s teeth is prohibited
Growing one’s beard and trimming the mustache is mandatory
A man dyeing his beard is recommended
Women using hair extensions or wearing false hair is prohibited because it is falsehood
Yet in the tens of thousands of Hadith from the six authentic compilers, Kutub al-Sittah ( ٱلْكُتُب ٱلسِّتَّة), which includes Bukhari and Muslim, I don’t recall ever seeing a single mention in any Sahih Hadith mandating that women must cover their hair or any mention of women having to cover their hair at all. If this was such a central part of the religion, is it not quite strange that there is virtually no mention of this being a requirement for women?
Sure the Hadith mention the concept of a headcover but never signifies that this was a commandment from God or His messenger for women to cover their hair.
Interestingly, in a Hadith found in the Musannaf Ibn Abi Shaybah, 3:127-28 (kitab al-salat), it states, “Umar saw a slave woman who veiled her hair. He struck her and told her: ‘Do not imitate free women!”
Another Hadith from Sahih Muslim 1365e discusses the supposed marriage of Muhammad with one of the women of Khaibar upon their conquest, and the people were attempting to determine if Muhammad would make her a wife or a concubine. “They said: If he (the Holy Prophet) would make her wear the veil, then she would be a (free married) woman, and if he would not make her wear the veil, then she should be a slave woman.”
Not that I believe these accounts, but the one thing that Hadith are reliable for is to show the mindset of the time of the people who fabricated these narrations. This shows historically that the concept of a head-covering in the religion for women was never because it was decreed by God but came from culture and decreed by the Islamic state.
6:150 Say, “Bring your witnesses who would testify that GOD has prohibited this or that.” If they testify, do not testify with them. Nor shall you follow the opinions of those who reject our revelations, and those who disbelieve in the Hereafter, and those who stray away from their Lord.
A recent book that shows how the Islamic state utilized dress code laws in the past is called “ The Muslim Difference.” For instance, it cites the Pact of ‘Umar as the earliest attempt by a Muslim state to mandate strict dress codes for what was lawful and prohibited. The pact states that “no one should be permitted to imitate and resemble Muslims in their dress, riding animals, and general appearance, and that the obligations for non-Muslims were to adopt distinct headgear, footgear, belts, and prohibited from using saddles. During the Mamluk and Ottoman periods, imperial decrees preventing non-Muslims from resembling Muslims were complemented by the composition of religious treaties forbidding Muslims from resembling non-Muslims. This extended to other fashion legal rulings such as Abbasid caliph Mutawakkil (r. 847-61) decreeing that Jews and Christians wear honey-colored turbans in contrast to the blue and black turbans that were to be only worn by Muslims. Not to be outdone, the Fatimid caliph Hakim (r. 996-1020) decreed that Jews and Christians wear black turbans. This transformed black from the prestigious symbol under Abbasid Caliphas into a humiliating symbol of non-Muslim subjects. The Mamluk Sultans issued a color-coded decree that outfitted Jews with yellow turbans, Christians with blue turbans, and Samaritans with red turbans. Similarly, the Ottoman sultans mandated black hats for Jews and red hats for Christians, while only Muslims were permitted to wear turbans.
For the sake of the argument, let’s assume that these decrees were actually from God. Even if that was the case, attempting to force any dress code on the masses goes completely against the verses of God in the Quran. This is because the Quran prohibits aggression, oppression, and compulsion, and forcing people into a certain style of dress is clearly an act of aggression, oppression, and compulsion.
2:256 There shall be no compulsion in religion: the right way is now distinct from the wrong way. Anyone who denounces the devil and believes in GOD has grasped the strongest bond; one that never breaks. GOD is Hearer, Omniscient.
A follower of the Quran is never justified in using aggression in response to someone else’s dress or expression. Ironically, the only time that aggression is permitted is against an aggressor or to fight oppression. So, in the eyes of the verses of the Quran, the people who fight back against such tyranny are the ones who are in the right, even if their dress code was wrong.
2:190 You may fight in the cause of GOD against those who attack you, but do not aggress. GOD does not love the aggressors.
2:191 You may kill those who wage war against you, and you may evict them whence they evicted you. Oppression is worse than murder. Do not fight them at the Sacred Mosque (Masjid), unless they attack you therein. If they attack you, you may kill them. This is the just retribution for those disbelievers.
2:192 If they refrain, then GOD is Forgiver, Most Merciful.
2:193 You may also fight them to eliminate oppression, and to worship GOD freely. If they refrain, you shall not aggress; aggression is permitted only against the aggressors.
Mandating a strict dress code on the masses is a hallmark of tyranny. If people are not free to make such basic decisions regarding what they are allowed to wear, how less likely are they to object to other matters of control that the state mandates? By controlling the minutia of a population’s daily affaris, it keeps them compliant and imprisoned.
For those who don’t live in societies with such strict guidelines, it might seem strange to think how this could have such a societal impact on a population but consider the COVID hysteria that took place and the compulsion and aggressive behavior towards people who did not want to wear a mask. How many people during that time got persecuted in grocery stores, airplanes, restaurants, etc., over the mask mandates that ravaged the world? Not to dismiss these atrocities that occurred during COVID, but this is a pittance compared to the multitude of people who had to and still have to deal with this subjugation by people over their religious dress. This is the worst form of tyranny because the ones who are mandating this believe that they are authorized by God for such actions.
7:32 Say, “Who prohibited the nice things GOD has created for His creatures, and the good provisions?” Say, “Such provisions are to be enjoyed in this life by those who believe. Moreover, the good provisions will be exclusively theirs on the Day of Resurrection.” We thus explain the revelations for people who know.
11:18 Who are more evil than those who fabricate lies about GOD? They will be presented before their Lord, and the witnesses will say, “These are the ones who lied about their Lord. GOD’s condemnation has befallen the transgressors.”
6:93 Who is more evil than one who fabricates lies and attributes them to GOD, or says, “I have received divine inspiration,” when no such inspiration was given to him, or says, “I can write the same as GOD’s revelations”? If only you could see the transgressors at the time of death! The angels extend their hands to them, saying, “Let go of your souls. Today, you have incurred a shameful retribution for saying about GOD other than the truth, and for being too arrogant to accept His revelations.
The fact is nowhere in the Quran does it command that women must cover their hair, yet despite this, many people try to force this on the masses. So to put this idea to rest, let’s look at the verses that people utilize to try to justify the mandate that women must cover their hair.
Hijab
The word Hijab is commonly used to mean head covering in modern Arabic, but this word, nor its root, is ever used this way in the Quran. Instead, this root is consistently used to mean a barrier, but not just any barrier, specifically a barrier that isn’t physical, like a wall or dam, but as a barrier of the mind or space. For physical barriers, the Quran utilizes other words e.g.
7:46 A barrier ( حِجَابٌ) separates them, while the Purgatory is occupied by people who recognize each side by their looks. They will call the dwellers of Paradise: “Peace be upon you.” They did not enter (Paradise) through wishful thinking.
19:16 Mention in the scripture Mary. She isolated herself from her family, into an eastern location.
19:17 While a barrier ( حِجَابًا) separated her from them, we sent to her our Spirit. He went to her in the form of a human being.
41:5 They said, “Our minds are made up, our ears are deaf to your message, and a barrier ( حِجَابٌ) separates us from you. Do what you want, and so will we.”
That said, the verse that some people utilize to justify the hijab for women is the following.
33:53 O you who believe, do not enter the prophet’s homes unless you are given permission to eat, nor shall you force such an invitation in any manner. If you are invited, you may enter. When you finish eating, you shall leave; do not engage him in lengthy conversations. This used to hurt the prophet, and he was too shy to tell you. But GOD does not shy away from the truth. If you have to ask his wives for something, ask them from behind a barrier ( حِجَابٍ). This is purer for your hearts and their hearts. You are not to hurt the messenger of GOD. You shall not marry his wives after him, for this would be a gross offense in the sight of GOD.
Now, this can be understood that this is a physical barrier or a spacial barrier e.g. keeping one’s distance from them, but either interpretation doesn’t change the fact that this verse is only applicable to the wives of the prophet. This is because the prophet’s wives bore more responsibility than other women. For instance, as mentioned in the above verse, people were prohibited to marry the prophet’s wives after he passed. This condition is not the case for other women.
33:30 O wives of the prophet, if any of you commits a gross sin, the retribution will be doubled for her. This is easy for GOD to do.
33:31 Any one of you who obeys GOD and His messenger, and leads a righteous life, we will grant her double the recompense, and we have prepared for her a generous provision.
33:32 O wives of the prophet, you are not the same as any other women, if you observe righteousness. (You have a greater responsibility.) Therefore, you shall not speak too softly, lest those with disease in their hearts may get the wrong ideas; you shall speak only righteousness.
The other verse which is heavily cited to justify the mandate that women have to wear a head covering is the following.
24:30 Tell the believing men that they shall subdue their eyes (and not stare at the women), and to maintain their chastity. This is purer for them. GOD is fully Cognizant of everything they do.
24:31 And tell the believing women to subdue their eyes, and maintain their chastity. They shall not reveal any parts of their bodies ( زِينَتَهُنَّ), except that which is necessary. They shall cover ( بِخُمُرِهِنَّ) their chests, and shall not relax this code in the ( زِينَتَهُنَّ) presence of other than their husbands, their fathers, the fathers of their husbands, their sons, the sons of their husbands, their brothers, the sons of their brothers, the sons of their sisters, other women, the male servants or employees whose sexual drive has been nullified, or the children who have not reached puberty. They shall not strike their feet when they walk in order to shake and reveal certain details of their bodies ( زِينَتِهِنَّ). All of you shall repent to GOD, O you believers, that you may succeed.
There are two points of contention from this verse that people try to justify interpreting to imply that women should cover their hair. The first is the word “ khimar” from the word “bi-khumurihin” ( بِخُمُرِهِنَّ), and the second is the meaning of the word “ zīna” from the word “ zīnatihinna” ( زِينَتِهِنَّ).
Khimar
Some translations will translate the word “ khimar” from the word “bi-khumurihin” ( بِخُمُرِهِنَّ) as “head cover” even though this word simply means a cover.
Traditionalists will argue that when this commandment came, the women at that time just extended their head coverings to cover their chests, implying that it was always understood that women must cover their hair. There are two problems with this understanding.
Firstly, even in their Hadith corpus, it states that when this verse was revealed, the women tore their aprons to cover themselves, and not that they extended their head coverings. This contradicts the idea that the women were already wearing headcovers and extended them to cover their chests.
The following two Hadith from Sahih Bukhari, 4758 & 4759, indicate that they took their waist covers (aprons) to cover their chests. It is worth pointing out that the translation falsely inserts the words “heads and faces” when the Arabic just says they covered themselves when the verse was revealed.
Secondly, even if we say that khimar should be translated as a head covering, the verse informs the believers to use the khimar to cover the chest and does not say or mention in any way that the women must cover the hair. This shows that the intention of the khimar after the revelation of this verse was to cover the chest and not the hair.
Zina
How one understands 24:31 really boils down to how one understands the use of the word “zīna” which is used three times in this verse. The word “zīna” used three times in this verse most simply means “adornments.” People typically think of adornments as an accessory. For instance, this is how we find it used in the following verse.
20:87 They said, “We did not break our agreement with you on purpose. But we were loaded down with jewelry ( زِينَةِ), and decided to throw our loads in. This is what the Samarian suggested.”
The problem with this understanding is that the verse does not use “zīna” as an exterior item like an article of clothing or jewelry. This is apparent because if this was the case, it would have instructed the women to remove or not wear their adornments, but instead, it says to conceal and not flaunt their zīna. Secondly, the portion that says that the women should not strike their feet when they walk to draw attention to what they conceal of their zīna, again indicates that this is not some accessory but some other form of beauty.
This gets more interesting in the following verse, were we are commanded to bring our zina when we go to the masjid.
7:31 O children of Adam, you shall be clean and dress nicely ( زِينَتَكُمْ) when you go to the masjid. And eat and drink moderately. Surely, He does not love the gluttons.
So, how do we reconcile this? The root for zīna, in addition to adornments like accessories, also has another meaning which is to make something alluring, and we see this used in this manner in the following verses.
49:7 And know that GOD’s messenger has come in your midst. Had he listened to you in many things, you would have made things difficult for yourselves. But GOD made you love faith and adorned ( وَزَيَّنَهُ) it in your hearts, and He made you abhor disbelief, wickedness, and disobedience. These are the guided ones.
28:79 One day, he came out to his people in full splendor ( زِينَتِهِ). Those who preferred this worldly life said, “Oh, we wish that we possess what Qãroon has attained. Indeed, he is very fortunate.”
Based on this, the way we can understand this in a simple, consistent manner is that when a woman is out in public, she shouldn’t walk or dress in such a way that draws unnecessary attention from men, but when we are going to the masjid we want to make the act alluring to others. This is why it is understood that when we go to the masjid we look good. We do this by being clean, dressing nicely, and not being gluttons. This makes the religion more alluring for people to want to join and participate, which is a form of striving in the cause of God.
Modesty
24:60 The elderly women who do not expect to get married commit nothing wrong by relaxing their dress code ( ثِيَابَهُنَّ), provided they do not reveal too much of their bodies ( بِزِينَةٍ). To maintain modesty is better for them. GOD is Hearer, Knower.
33:59 O prophet, tell your wives, your daughters, and the wives of the believers that they shall lengthen their garments. Thus, they will be recognized (as righteous women) and avoid being insulted. GOD is Forgiver, Most Merciful.
The overall takeaway from the Quran is aside from women being recommended to cover their cleavage, there is no explicit dress code for the believers, just guidelines. God has given us the hearing, eyesight, and brain, and we are responsible for using them to apply our own discretion to the best of our ability based on the verses of God in the Quran.