Evidences for Jilbab

Introduction

PART ONE: What does the Shari'a say about the garment called "jilbab"?

PART TWO: What do the scholars say about the garment called "jilbab"?

Section A: Verification that these are the two opinions of the scholars

Section B: Why do the scholars say that the jilbab is an outergarment?

Section C: So the jilbab is an outergarment, but why?

PART THREE: What are the rules for the jilbab?

Conclusion

Appendices

Appendix One: Further Reading

Appendix Two: What does the word "hijab" really mean?

Appendix Three: More Hadiths

Introduction

One of the issues in hijab that is surrounded by the most confusion is the
JILBAB. Some sisters assert that the jilbab is not fard and that "shalwar
kameez and a headscarf are OK". Other sisters protest that the name "jilbab"
is used in Arabic today to refer to a very specific style and type of
garment and Allah SWT could not have specified that all Muslim sisters are
to wear this and only this type of garment. After seeing these same
questions and these same claims come up over and over again, I decided to
write an essay setting out the answers to the questions: what is the jilbab?
and is it fard to wear one?

For the purposes of this essay we are going to assume that we know nothing
of Arab culture or of the types of garments that Arabs may wear. All we have
to go on is the Quran and the Sunna, and the works of the scholars who have
devoted their lives to study of the Quran and Sunna. After all, Muslims are
supposed to base themselves only on Quran and Sunna. Because of this, I will
refer a lot to the garment called "jilbab" and I ask my readers to suspend
any knowledge they may have of what type of garment is called "jilbab".

PART ONE: What does the Shari'a say about the garment called "jilbab"?

In the Quran, Surah al-Ahzab ayah 59 (33:59) says:

Ya ayyuha an-Nabiyy qul li azwajika wa banatika wa nisa al-mu'minin yudnina
alayhinna min jalabib hinna; dhalika adna an yu'rafna fa laa yu'dhayn. Wa
kana Allahu Ghafur Rahim

O Prophet! Say to your wives and your daughters and the women of the
faithful to draw their JALABIB close around them; that is better that they
will be recognized and not annoyed. And God is ever Forgiving, Gentle.

The word "jalabib" is the plural of "jilbab". Clearly, this ayah states a
command for Muslim women to wear a garment which Allah SWT has called
"jilbab".

Beyond this, the hadiths record how the sahabiyat (rAa) went about obeying
Surah al-Ahzab ayah 59 when it was revealed:

Sunan Abu Dawud Book 32 #4090. Narrated Umm Salama, Umm al-Mu'minin: When
the verse, "That they should draw their jalabib close around them" was
revealed, the women of Ansar came out as if they had crows over their heads
by wearing jalabib.

In case there is any confusion about how the Muslim sister is supposed to go
about obeying Surah al-Ahzab ayah 59, this hadith shows that the correct way
to obey it is to wear the garment called "jilbab", since that is what the
sahabiyat (rAa) did. Note that they did not hesitate or delay or make
excuses: when they were told by Allah SWT to wear the garment called
"jilbab", they did, right away.

And there is more even than this. Some of the women remained in seclusion
and never went out so that they did not own the garment called "jilbab". The
hadiths record that the Prophet (sAas) commanded the women to come out for
the Eid gathering, and what he said about the issue of the garment called
"jilbab":

Sahih Bukhari Book 8 #347. Narrated Umm Atiyya: We were ordered to bring out
our menstruating women and screened women to the religious gatherings and
invocation of the Muslims on the two Eid festivals. These menstruating women
were to keep away from the musalla. A woman asked, "O Messenger of Allah!
What about one who does not have a jilbab?". He said, "Let her borrow the
jilbab of her companion".

My dear sisters, surely the meaning of this is clear enough to you. If it
were halal for a sister to go outdoors without the garment called "jilbab",
why didn't the Prophet (sAas) allow the women to do this? But instead, he
told them that they must find the garment called "jilbab" to wear, even if
they had to borrow one from a friend. The rule is plain: it is a
disobedience of Allah SWT and of His messenger for a woman to go outdoors if
she is not wearing the garment called "jilbab". Period. I really do not see
any other meaning from Surah al-Ahzab ayah 59 or from these hadiths. Do you?

PART TWO: What do the scholars say about the garment called "jilbab"?

I have provided above evidence from the Quran and Sunna that it is fard for
the Muslim sister to wear the garment called "jilbab" when she goes out from
her house. Indeed, the scholars are unanimous on the obligation of the
garment called "jilbab". The question remains: what type of garment is the
jilbab? There are two opinions among the scholars on this matter:

1) That it is a loose outergarment like a coat or cloak.

2) That it is a sheet covering the entire body except for the eyes.

Notice that neither of these opinions mentions "conservative clothing" or
"loose clothing" nor does either opinion say "shalwar kameez are OK".

Section A: Verification that these are the two opinions of the scholars

Some well-known modern scholars who support the first opinion
1) Shaykh Yusuf Qaradawi - see Women's Awrah - Qaradawi describes the jilbab
as "a loose outergarment"

2) Shaykh Muhammad Nasir ad-Din Albani - Shaykh Albani had written an essay
called "Women's Dress". Unfortunately, that web page seems to have vanished.
He describes the jilbab as "an outergarment that is thick and opaque and
covers the clothing under it and the woman's form".

Some well-known modern scholars who support the second opinion
1) Syed Abu-Ala' Maududi - see Introduction to Surah al-Ahzab - Maududi
describes the jilbab as an "outergarment covering the face".

2) Shaykh Abdul-Aziz ibn Baz, Chief Mufti of Saudi Arabia - see The Danger
of Women at Work - Ibn Baz describes the jilbab as "covering all of the body
except the eyes".

Some webpages that support the first opinion
Hijab - The jilbab is "an overgarment".

Hijab: A Code of Conduct Not Just a Headcover - The jilbab is "a full length
coat or cloak".

Hijab: How It Protects And Benefits - The jilbab is "a large loose
overcoat".

In Support of Hijaab - The jilbab is "a garment that covers the entire body
and should hang down loosely".

The Islamic Hijab (Cover for Muslim Women) - The jilbab is "a dress that
covers the whole body of a woman from top to bottom...worn over her normal
clothing".

The Islamic Rulings Regarding Women's Dress - The jilbab is "an outergarment
to cover her clothing".

Khimar and Jilbab - An Islamic Obligation - The jilbab is "an outergarment".

Looking at Women - The jilbab is "a wide and loose-fitting garment over her
normal clothing that drapes down towards the floor".

Must a Muslim Woman Hide Her Face? - The jilbab is "a large cloak".

The Quraanic Concept of Hijaab - The jilbab is "a large cloak".

Road to Hijab - The purpose of the jilbab is "...to cover the clothes a
woman wears in her house".

Social System in Islam - The jilbab is "a barrel-like garment over her
clothes".

The Veil in Islam - The jilbab is "the cloak that conceals all of the body
including the head".

Women in Islam - The jilbab is "an outergarment, a cloth that covers a
person from head to foot".

Some webpages that support the second opinion
Different Rulings in Favor of Niqab - The jilbab is "a sheet...covers her
body except one eye".

Evidences on an-Niqab - The jilbab is "a cloak that covers her entire body
so that nothing appears of her but one eye".

Niqab - The jilbab is "a loose outer cloak which totally conceals her entire
body including her face".

Niqab: According to Quran and Sunnah - The jilbab is "a loose outergarment
that covers all of a woman's body...over her head and her face".

Niqab an Act of Obedience - The jilbab is "a cloth which covers the entire
body from head to toe including the face".

Niqaab - Innovation or True Islamic Tradition? - The jilbab is "a cloak...to
screen completely except the eyes".

Niqaab in Light of Quran and Sahih Hadith - The jilbab is "a cloak covering
the entire body including the face and hands".

Hijaab - Women's Dress Code and Conduct - The jilbab is "the outer sheet or
cloak worn in such a way as to cover her entire person from head to toe
including the face".

The Second Category of Hijaab - The jilbab is "a cover from head to foot
including the face".

Section B: Why do the scholars say that the jilbab is an outergarment?

There is one thing that all the scholars referenced above are agreed on and
that is that the garment called "jilbab" is an outergarment. Their only
disagreement is in how much of the body the jilbab is to cover. How did the
scholars derive that the jilbab is an outergarment? There are two ways to do
this. First, they might just look up the definition of the word "jilbab" in
a dictionary of classical Arabic. Second, they might verify for themselves
by intelligent analysis of the Quran that the jilbab is an outergarment. We
can look at both of these sources.

What is the defintion of the word "jilbab" in Arabic?
The definitive dictionary of classical Arabic, Lisan al-Arab by ibn
al-Mandhur, provides the following definition, "The jilbab is the
outergarment, mantle, or cloak. It is derived from the word tajalbaba, which
means to clothe. Jilbab is the outer sheet or covering which a woman wraps
around her ON TOP OF HER GARMENTS to cover herself from head to toe. It
hides her body completely" (Lisan al-Arab, volume 7, page 273)

The dictionary Al-Qamus al-Muhit by Abu Tahir al-Fayruzabadi provides the
definition, "The jilbab...is that which CONCEALS THE CLOTHES like a cover"

The dictionary Al-Sihah by Jawhari provides the definition, "The jilbab is
the cover and some say it is a sheet. Jilbab has been mentioned in the
hadiths with the meaning of sheet, which the woman WRAPPED OVER HER CLOTHES"

Intelligent Analysis of the Quran 1: An argument why the jilbab is not just
modest clothing but must be an OUTERGARMENT
Quran Surah an-Nur ayah 31 (24:31) reads as follows:

Wa qul li al-mu'minat yaghdudna min absarihinna wa yahfazna furujahunna wa
laa yubdina zenatahunna illa maa zahara min haa wal-yadribna bi khumurihinna
ala juyubihinna; wa laa yubdina zenatahunna illa li bu'ulatihinna aw
aba'ihinna aw aba'i bu'ulatihinna aw abna'ihinna aw abna'i bu'ulatihinna aw
ikhwanihinna aw bani ikhwanihinna aw bani akhawatihinna aw nisa'ihinna aw
maa malakat aymanu hunna aw at-tabi'ina ghayri ulu'l-irbat min ar-rijal aw
at-tifl alladhina lam yazharu ala awrat an-nisa wa laa yadribna bi
arjulihinna li yu'lama maa yukhfina min zenatahinna. Wa tubu ilaAllahi
jami'an, ayyuha al-mu'minun la'allakum tuflihun

And say to the faithful women to lower their gazes, and to guard their
private parts, and not to display their adornment except what is apparent of
it, and to extend their headcoverings (khimars) to cover their bosoms, and
not to display their adornment except to their husbands, or their fathers,
or their husband's fathers, or their sons, or their husband's sons, or their
brothers, or their brothers' sons, or their sisters' sons, or their
womenfolk, or what their right hands rule (slaves), or the followers from
the men who do not feel sexual desire, or the small children to whom the
nakedness of women is not apparent, and not to strike their feet (on the
ground) so as to make known what they hide of their adornments. And turn in
repentance to Allah together, O you the faithful, in order that you are
successful.

This ayah lists a number of things that Muslim sisters are to do:

1) Lower the gaze (from looking at what is haram to be seen of men).

2) Guard the private parts. This means not to let them be seen or touched by
who is haram to see or touch.

3) Conceal all of the body and its decorations except "what is apparent of
it". Most scholars are agreed that the face and the hands are "what is
apparent of it". Some scholars say that only the eyes are "what is apparent
of it". See also point 5 below.

4) Wear a khimar (headcovering) and extend it to cover the bosom. This means
that it covers the hair, the neck, the shoulders, and the upper chest.

5) That the husband, mahram relatives, women, slaves, male servants who do
not feel sexual desire, and children are the only people who can see more of
the woman than "what is apparent of it".

6) Not stamp the feet or otherwise act so that what is hidden becomes known
to others.

It can clearly be seen from this analysis that Allah SWT in Suran an-Nur
ayah 31 already commands a woman that when non-mahram men are present, she
is to wear clothing that is loose and opaque plus a headscarf (referred to
in the Quran as khimar) so that with these garments, she covers everything
but her face and her hands. If this were all that was necessary, why has
Allah SWT also revealed Surah al-Ahzab ayah 59? For this reason, the garment
called "jilbab" that has been commanded in Surah al-Ahzab ayah 59 must be
something in addition to the modest clothing. The only obvious
interpretation is that the garment called "jilbab" is some type of
outergarment, something that is worn on top of the modest clothing commanded
in Surah an-Nur ayah 31.

Intelligent Analysis of the Quran 2: Another argument why the jilbab is not
just modest clothing but must be an OUTERGARMENT
Surah an-Nur ayah 60 (24:60) provides an exemption for certain women in
regard to hijab. It reads as follows:

Wa al-qawa'idu min an-nisa allati laa yarjuuna nikahan fa laysa alayhinna
junahun an yada'na thiyab hunna ghayra mutabarrijat bi zenat. Wa an
yasta'fifna khayru la hunna. WaAllahu Sami'un Alim

And the elderly women, those who do not have hope of marriage, there is no
fault on them that they lay aside (some of) their clothing as long as they
are not making a display of their adornment. And that they refrain is better
for them. And Allah is the Hearer, the Knower

Here is an interesting puzzle. Elderly women who have no hope of getting
married again are allowed to "lay aside (some of) their clothing" - but they
are restricted from making a display of their adornment. How can a woman lay
aside any part of her clothing without making a display of her body?

The only possible answer is that she is laying aside an extra layer. When
she takes off the extra layer, the layer of clothing that she is wearing
under it will still cover all of her beauty that must be covered. This is
the only way to understand this ayah.

So what is this "extra layer" that Muslim women are wearing? My dear sister,
it is the jilbab! What else can it be? What we have here is that the Muslim
woman is commanded by Surah an-Nur ayah 31 that when she is around
non-mahram men, she must cover all of her body except her face and her
hands. This rule is always in force whenever non-mahram men are present,
whether she is indoors or outdoors. But when she goes outdoors, she is to
wear an extra layer, an outergarment, over the clothes she is already
wearing (on account of Surah an-Nur ayah 31). This extra layer or
outergarment is the jilbab. The only exception to the rule regarding dress
is that elderly women who do not have hope of marriage may leave off the
jilbab as long as they continue to wear other clothing that covers all of
their bodies except the face and hands.

Surah an-Nur ayah 60 would not even make sense unless the jilbab is an extra
layer, an outergarment worn over the normal clothes. This is another reason
why modest clothing is not enough.

Note: Shaykh Yusuf Qaradawi discusses the permission for elderly women to
lay aside their jilbabs at The Lawful and the Prohibited in Islam. Shaykh
Qaradawi, as noted above, holds that the jilbab is a coat or cloak. The same
issue is discussed from the viewpoint that the jilbab covers everything but
the eyes at The Third Category of Hijaab (note: this group seem to be
holding to the traditional interpretation that it is the jilbab that the
elderly women may lay aside, even though in their viewpoint this allows the
display of some of the beauty - the face and hands - that is otherwise
concealed).

Section C: So, the jilbab is an OUTERGARMENT, but why?

Modesty is always a concern whenever non-mahram men are present, and for the
purposes of modesty a sister must wear a khimar and loose, opaque clothing
so that she covers everything but her face and hands whenever non-mahram men
are present. This is what has been commanded by Surah an-Nur ayah 31. It is
therefore correct to say that shalwar kameez or other conservative outfits,
and the khimar, are sufficient for the purposes of modesty.

But when a sister goes outdoors or in public, there may be other concerns
beyond modesty. Surah al-Ahzab ayah 59 mentions these concerns in giving the
reason for the command of jilbab, when it says "that is better so that they
are recognized and not annoyed". From this we can see that the jilbab has
two purposes:

1) To make the sister recognizable as a Muslim woman

2) To protect her from being "annoyed", i.e., harassed

A discussion of the duty of the Muslim sister to assert her Islamic identity
can be found at Fear and the Muslim Woman, which discusses why Muslim women
in the West should not let fear prevent them from wearing hijab, but they
should assert their Islamic identity.

A discussion of the importance of protection for the Muslim sister when she
is in unsecured locations outdoors or in public where all manner of people
may be around can be found at The Quraanic Concept of Hijaab, which
discusses why Allah SWT has set different rules of dress for different
situations, and why the situation outdoors and in public demands protection
for the Muslim sister.

In conclusion, the jilbab is not primarily for the purpose of modesty, which
is satisfied by the khimar and conservative clothes, but is for the
additional purposes of identity and protection, issues that are only factors
of concern outdoors and in open public places. This is why Allah SWT has
commanded the jilbab for these locations.

PART THREE: What are the rules for the jilbab?

In Part One of this essay, I have presented dalils from the Quran and Sunna
to show that it is fard for the Muslim sister to wear a garment which Allah
SWT has called "jilbab" when she goes out from her house. In Part Two of the
essay I have presented various types of evidence and arguments that the word
"jilbab" refers to an OUTERGARMENT, an extra layer that is worn over the
clothing. This is the way that all the scholars have understood it.

The scholars have also stated as a general rule that clothing that is used
to cover must be thick and opaque so that it does not show what is beneath
it, and that it must be loose so that it does not reveal the contours of
what is beneath it. These two conditions must necessarily apply to the
jilbab as well.

The scholars have differed as to just how much the jilbab must cover. As
explained above, there are two opinions on this.

The first opinion
The first opinion of the scholars is, in effect, that the jilbab or
outergarment should cover everything but the face and the hands. There are
two sub-opinions here. The first sub-opinion is that there must be a single
garment that covers everything that must be covered. This would mean that
the garment called "jilbab" must be something like the garments known as
"abaya" and "chador". The second sub-opinion is that a combination of
garments that cover what the jilbab is to cover may substitute for the
jilbab. Specifically, these scholars permit the head to be covered by the
headscarf (khimar) and the feet to covered by socks and shoes. As long as a
sister covers her head and neck with the khimar, then her jilbab does not
need to cover over her head, but may be like a coat, which just covers from
the shoulders on down. And as long as her feet are completely covered with
socks and shoes, then her jilbab does not need to come down to the ground
but may come down only to the ankles. This is the majority position. We can
say that according to the majority opinion of the scholars, the garment
called "jilbab" is any garment that meets the following criteria:

this garment is an outergarment; an extra layer; something worn over the
normal clothing
if the khimar is not worn, this garment must cover from the top of the head
on down, but if the khimar is worn, this garment only needs to cover from
the shoulders on down
similarly, if socks are not worn, this garment must cover down to the
ground, but if socks are worn so that the feet are completely covered, this
garment only needs to cover down to the ankles
this garment must be made of fabric that is thick and opaque so that it does
not show what is beneath it, and it must be loose so that it does not reveal
the contours of what is beneath it
These scholars are agreed that the jilbab is to be worn outdoors and in open
public places like the market, the masjid, etc. It does not need to be worn
indoors, such as in the house or a building where access is controlled. This
is because the jilbab serves the purposes of asserting the Islamic identity
of a sister, and of protecting her from harassment, which are concerns only
outdoors and in public. The rules in Surah an-Nur ayah 31 govern the dress
of the Muslim woman indoors. Thus a sister may wear the khimar and modest
clothing indoors, and this is her hijab for this location. However, the
jilbab is part of her hijab when she is outdoors or in open public places.

The second opinion
According to the second opinion of the scholars, the jilbab must cover the
entire body except for the eyes. Just as most of the scholars who hold the
first opinion allow the khimar, coat, and socks and shoes to substitute for
a one-piece outergarment that covers everything but the face and hands, so
most of the scholars who hold the second opinion allow multiple pieces to
substitute for the one-piece outergarment or sheet that covers everything
but the eyes. These multiple pieces may include a separate affixed face veil
(niqab), a headscarf (khimar), a coat or cloak (jilbab), and socks and
shoes. However, these scholars would strongly emphasize that the coat-jilbab
is not the same as the Quranic jilbab. The Quranic jilbab must cover
everything but the eyes. It should also be noted that most of these scholars
also hold that Surah an-Nur ayah 31 mandates the covering of everything but
the eyes around non-mahram men, even when the sister is indoors. It is not
clear if these scholars would allow modest clothes, a khimar, and a niqab or
if they do require the jilbab indoors (i.e., if non-mahram men are present).
Sisters who prefer this opinion should consult a scholar for specific advice
on this question.

Note: Some scholars of this group hold that the jilbab must be a one-piece
outergarment that covers everything but the eyes. This is the position of
the Saudi ulama.

Conclusion

Inshallah, I hope that in this essay I have proved that the Quran and Sunna
do command and make obligatory the garment called "jilbab". I further hope
that I have shown that the word "jilbab" in classical Arabic, and in the
usage of the scholars, is a very general term that may be translated into
English simply as "outergarment". Any outergarment that meets the criteria
given above is a jilbab. There are many styles that are possible, and there
are many outergarments in many Muslim cultures that can be used for what the
Quran means by jilbab. These may be called "abaya", "chador", "djellaba",
"burnous", "haik", "milaya", or a thousand other names. They may even be
called "jilbab".

What we must always keep clear in our minds is that there is the Quranic
jilbab, which is any outergarment that meets the criteria set out in the
Shari'a; and there may also be a "cultural jilbab" that refers to a very
specific style. As Muslims we are responsible for following the Shari'a not
Arab culture. When a word is used in the Quran or hadiths, we need to give
it the definition it has according to the Shari'a, not the definition it
might have in Arab culture.

So whether you wear an abaya, a chador, a djellaba, or indeed a "jilbab", be
sure that it meets the criteria of the Shari'a:

It is an outergarment, an extra layer, something that you wear over your
clothes
It is made of thick, opaque fabric so that nobody can see what is under it
It is loose so that nobody can see the contours of your figure
If you are going to wear a coat-like jilbab, be sure that your head and neck
are covered by your khimar and that your feet are completely covered by your
socks and shoes (and, if you follow that opinion, that your face is covered
by your niqab)

Appendices

Appendix One: Further Reading

1) To see pictures of sisters wearing the jilbab, visit my Jilbab Photo
Gallery. Come on, sisters, it's not that scary! The jilbab is just a really
modest coat that we wear over our really modest clothes when we go outside.
Don't you think that the sisters pictured look very beautiful and Islamic?

2) To see what kinds of jilbabs and Islamic outergarments are available for
sale online, visit Al-Hediya Islamic Clothing. I purchased a jilbab from
them and am very satisfied with it. Jilbabs are sold by most Online Hijab
Stores, so check out those links as well, inshallah. You can also read some
practical tips about wearing the jilbab at How to Jilbab.

3) To read more about the seven commandments relating to hijab, see Special
Focus on Hijab. This is primarily a discussion of two ways that the Quran
commands the covering of the hair.

4) To read about why "what is apparent of it" means the face and the hands,
see Opinions of scholars in favor of displaying the face and hands and A
Study of Surah an-Nur ayah 31.

5) To learn more about the opinion that the jilbab covers the face, see
Examining the Dalils for Niqab. To learn about why this understanding of the
jilbab may have been superceded (so that the final rule is that the jilbab
should cover everything but the face and hands), see What is the Final Rule
on Hijab?. Basically, the scholars who hold this position say that one of
the criteria for a proper jilbab is that it should cover everything that
must be covered. At the time that Surah al-Ahzab ayah 59 was revealed,
"everything that must be covered" referred to everything except the eyes to
see the way, but after Surah an-Nur ayah 31 was revealed, "everything that
must be covered" was changed to everything but the face and hands.

6) To see what has been written by ordinary sisters who have also come to
the conclusion that the jilbab is fard, see A Sister's Story How She First
Started Wearing Hijaab.

Appendix Two: What does the word "hijab" really mean?

In common usage among Muslims, the word "hijab" refers to the headscarf.
This sometimes gives the impression that wearing a headscarf is all there is
to hijab. This is not correct! It has already been shown above that Allah
SWT has given seven commands in two ayat in regard to the modest dress and
behavior of the Muslim sister.

The word "hijab" according to 'The Hans Wehr Dictionary of Modern Written
Arabic' means "curtain, woman's veiling, screen, partition". It refers to
the ENTIRE modest dress of a Muslim sister, that which screens her from the
male gaze. It can also refer to her behavior that screens her, such as
lowering her gaze, guarding her modesty, and not revealing her hidden
adornments. Thus, all seven of the commands in these two ayat concern HIJAB.
Again, Allah SWT has sent down two ayat concerning the hijab of the Muslim
sister. These are Surah an-Nur ayah 31 and Surah al-Ahzab ayah 59. In order
to be wearing proper hijab, a sister must obey all of the directives
contained in these ayat.

The word that Allah SWT has used in the Quran to refer to the headscarf is
"khimar". This is not the complete hijab in itself!! As explained above,
Surah an-Nur ayah 31 contains additional commands relating to covering
everything but the face and hands with loose, opaque clothing, and to
behavior. And as well, Allah SWT has revealed Surah al-Ahzab ayah 59. As
explained above, the only logical understanding is that the jilbab referred
to in Surah al-Ahzab ayah 59 is some type of outergarment, an extra layer
worn over the ordinary clothes. This is part of hijab too!

Appendix Three: More Hadiths

In Part One of this essay, I cited two hadiths regarding the wearing of the
jilbab by the sahabiyat (rAa). Another hadith that mentions the jilbab is
the following:

Sahih Bukhari Book 72 #684. Narrated Aisha: The wife of Rifa'a al-Qurazi
came to Allah's Messenger while I was sitting...and she was showing the
fringe of her jilbab.

So in this hadith, we see a female Companion (rAa) who wore the jilbab when
she went out to ask a religious question.

There are a few more hadiths as well. These hadiths use the Arabic word
"murut". This is the plural of mirt. According to the authorities on
classical Arabic, the word mirt refers to a sheet (usually made out of wool)
that is wrapped around the body and held closed in front. Clearly, the mirt
is a type of outergarment. As we can now see, the mirt is thus a type of
jilbab. Thus the hadiths about the sahabiyat (rAa) wearing murut can be
cited in support of the wearing of outergarments (jilbabs). The hadiths
about the mirt are as follows:

Sahih Bukhari Book 10 #552. Narrated Aisha: The faithful women wrapped in
their murut used to attend the fajr prayer with Allah's Messenger, and after
finishing the prayer they would return to their homes and nobody could
recognize them because of the darkness.

Sunan Abu Dawud Book 32 #4091. Narrated Aisha: May Allah have mercy on the
early emigrant women. When the verse "That they should extend their
headcoverings (khumur) to cover their bosoms" was revealed, they tore their
murut and used this as khimar.

The first of these hadiths shows the sahabiyat (rAa) going out to the masjid
wearing jilbabs (i.e., outergarments, specifically the mirt) while the
second hadith provides us with the interesting information that Surah
al-Ahzab ayah 59 was apparently revealed before Surah an-Nur ayah 31 (from
which the quote is taken) because at the time that Surah an-Nur ayah 31 was
revealed the women were already wearing jilbabs (i.e., outergarments,
specifically the mirt). When Surah an-Nur ayah 31 was revealed, the women
tore pieces off their jilbabs to make headscarves. (My note: Maybe this is
where the permission to wear both a khimar and a coat comes from. Allah SWT
knows best).

When we look at all the hadiths together, both the ones I cited in Part One
and the ones cited here, we can see the following:

1) When Surah al-Ahzab ayah 59 was revealed, the sahabiyat (rAa) immediately
began wearing jilbabs (Sunan Abu Dawud Book 32 #4090).

2) Whenever the sahabiyat (rAa) went out from their houses, they wore
jilbabs, whether this was to ask religious questions (Sahih Bukhari Book 72
#684) or to take part in salat at the masjid (Sahih Bukhari Book 10 #552).

3) The Prophet (sAas) has stated unambiguously that it is in fact haram for
a sister to go out from her house if she is not wearing a jilbab (Sahih
Bukhari Book 8 #347).