Why are women obligated to wear hijab (to cover up)?

Why are women commanded to wear hijab (to cover up), and why are there such strict restrictions about it?
I do not say that women should wear revealing or immodest clothing. I simply say that using a simple headscarf or dupatta to cover the head could be a sufficient option. Also, why is there such a strong emphasis on this issue, especially for women?

Dear Brother / Sister,

Firstly, covering oneself (hijab) is not an obligation exclusive to women. In Islam, both women and men are obligated to cover themselves in a manner consistent with their nature and the standards set by the religion.

Therefore, the issue of covering up is not solely a matter concerning women; it is part of the understanding of modesty and chastity that encompasses both women and men. The fact that the rules regarding covering up for women are more detailed should be evaluated within the framework of their inherent characteristics and the specific rules determined by the religion; it does not imply any superiority or inferiority of value.

According to Islam, the fundamental reason for wearing hijab (covering up) is not merely a social tradition or cultural custom; it is a commandment from Allah. Therefore, the answer to the question, “Why isn’t a simple headscarf sufficient?” or “Why are there such detailed restrictions?” should primarily be sought in the understanding of worship. A believer fulfills Allah’s command not only because he fully comprehends its wisdom, but also because it is His command.

In the Quran, in verse 31 of the chapter of an-Nur, believing women are commanded to draw their veils over their bosoms and not to display their adornments while in verse 59 of the chapter of al-Ahzab, they are demanded to wear outer garments when going out.

The verses in the Quran regarding hijab have been explained through the hadiths and practices of the Prophet Muhammad (pbuh); and Islamic scholars have detailed the standards of hijab based on this evidence.

Accordingly, the awrah parts of men are the area between the navel and the kneecaps. It is stated that women must cover their entire bodies except for their faces and hands (and according to some scholars, their feet) in the presence of non-mahram men. Furthermore, it is explained in hadiths and fiqh sources that hijab is not limited to covering the body; the clothing that is worn should not be thin or transparent, should not be so tight as to reveal the body’s contours, and should not be intended to attract attention.

Therefore, in Islam, the measure of hijab is not merely covering the head; it is dressing in accordance with the principles of covering determined within the framework of the Quran, Sunnah, and the fiqh guidelines that explain them.

Furthermore, hijab in Islam is not merely about covering the body with clothing. The Quran praises not only physical covering but also the “garment of piety (taqwa)”: “And the garment of piety is the best.” (al-A’raf, 7:26)

Therefore, true hijab encompasses a person’s not only outward appearance but also morals and behavior. A Muslim woman must adhere to standards of chastity, modesty, and dignity in her clothing as well as in her speech, demeanor, gait, and interactions with others. Similarly, men are also obligated to observe this spiritual modesty.

The spirit gives life to the body and endows it with value; mere outward covering, if not supported by good character and piety, does not fully reflect the spirit of modesty. Islam’s goal is not merely to cover the body; it is to beautify the heart, character, and behavior through piety, bringing both the outward and inward aspects of a person into harmony with Allah’s consent.

In Islam, women and men are created equal in terms of humanity; however, they are distinguished in terms of their inherent characteristics, responsibilities, and certain duties. The Quran assigns the responsibility of providing for, protecting, and managing the family to men while women are given the crucial role of motherhood, building the family, and educating future generations. This difference in roles is not a matter of superiority in value but a difference in responsibility. Indeed, according to the Quran, the measure of superiority in the sight of Allah is not gender but piety.

To ensure that a family is built on a solid foundation, it is of great importance to maintain love, respect, trust, and fidelity between spouses. The Islamic commandment of hijab is one of the provisions that supports this family structure and strengthens the sense of chastity and modesty. Hijab is not viewed as a means to isolate women from society or devalue them; rather, it is considered an act of worship aimed at protecting their personality, dignity, and privacy.

There are many wisdoms behind the practice of hijab. One of them is the protection of modesty and chastity, the mutual avoidance of gazes between men and women, the strengthening of respect in society, and the reduction of the likelihood of women being harassed. However, these wisdoms are not the primary reason for the ruling. In Islamic law, the reason for the ruling is Allah’s command; the benefits mentioned are the wisdoms behind this command because wisdoms can vary according to persons, societies, and circumstances but the divine command remains unchanged.

Therefore, one cannot conclude that “if there is no harassment, there is no need for hijab.” Just as the ruling on performing the four-rak’ah fard prayers as two rak’ahs during travel depends on the circumstances of the journey; whether the person experiences hardship or not does not change the ruling. Similarly, hijab is not a practice dependent only on specific social conditions. Since it is a command from Allah, it is valid at all times.

Furthermore, responsibility in this matter is not solely placed on women. The Quran first commands men to avert their eyes from haram and protect their chastity; then it gives the same responsibility to women. Both men and women are obligated to maintain chastity. However, women have also been commanded to observe hijab because the inherent characteristics and social responsibilities of the two sexes are not the same, and therefore some rulings differ. This does not mean that women are less valuable; it shows that both sexes carry different responsibilities in accordance with their respective natures.

The idea “I am largely covered; I do not dress too revealingly; is that not enough?” is not decisive from a religious perspective. Whether an action is right or wrong is judged not according to personal opinions, but according to the standards set by Allah.

The reason for stopping at a red light in traffic is not merely vehicles passing at that moment, but rather the rule itself. Even if the road is empty, driving at a red light is not considered appropriate. Similarly, in matters of hijab, the basis of the ruling is a divine command; its wisdom lies in the benefits provided by this command.

In conclusion, according to Islam, hijab is not a practice that devalues women or relegates them to a secondary role. On the contrary, it is a divine command aimed at preserving their modesty, dignity, and sense of servitude to Allah.

For a believer, the true criterion is to seek Allah’s consent and to strive to live within the boundaries He has set. Wisdom may manifest in different ways depending on the time and circumstances but the basis of the ruling remains unchanged.

Therefore, hijab is regarded as an act of worship that must be performed not only because of its social benefits, but primarily because it is a command from Allah.

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