Hijab

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The articles veil # veil in Islam and hijab overlap thematically. Help me to better differentiate or merge the articles (→  instructions ) . To do this, take part in the relevant redundancy discussion . Please remove this module only after the redundancy has been completely processed and do not forget to include the relevant entry on the redundancy discussion page{{ Done | 1 = ~~~~}}to mark. Zulu55 ( discussion ) ignorance 09:40, Aug 18, 2015 (CEST)
Women with hijab from the USA (top left), Iran (top right), Afghanistan (bottom left) and Indonesia (bottom right)
Woman with a headscarf and ʿAbāya in Berlin.

Hijab or hijab ( Arabic حجاب, DMG ḥiǧāb ) is an Arabic term that includes various meanings (cover, curtain, veil, headscarf, umbrella) and denotes different forms of separation of women, especially in the form of veiling or covering the head. According to widespread opinion, the segregation of women is an essential part of the social and normative order of Islam .

Forms of hijab

Probably the best known variant is the covering and shielding of women with a headscarf . For this reason, hijab is often understood to be a specially tailored, hood-like headscarf that is suitable for covering hair, neck, shoulder and chest area more or less completely, but leaving the face free, usually in combination with a loosely falling dress ( Abaya ).

A version that is seldom found in public in the German-speaking area is the chimar , an item of clothing that, especially apostrophized as prayer clothing, combines a hood and cloak, covers the head, neck and upper body, or even the legs down to the lower legs, with loose material, but also leaves the face free; A long skirt or Sirwal harem pants are worn underneath .

The term hijab in the broad sense also includes veils that more or less completely cover the body and face, such as B. the niqab or the burqa . These and other forms can be found in the “see also” section.

Measures beyond clothing that Islamic hijab typically includes include:

  • the woman's accessibility only to those men who are related to her in a relationship excluding marriage ( mahram relationship),
  • the veiling of women in front of all men who are not in a mahram relationship with her,
  • the withdrawal of women into the women's room in the house when men who belong to this group visit,
  • the veiling of the woman when leaving the street and in public.

In India and Pakistan , these regulations are also referred to by the Persian word parde , which has the same general meaning as the Arabic word hijab ("curtain", "veil").

Failure to obey the hijab and the exposure of the veil are referred to as Sufūr (سفور) called.

Hijab in the Koran

The word hijab occurs in the Quran in different places and with different meanings. In sura 7:46 it denotes the partition between the inmates of hell and the inhabitants of paradise, in suras 17 : 45 and 41 : 5 the partition between Mohammed and the unbelievers, in sura 42 : 51 the partition between God and man during the trial of revelation . In connection with women, the word is mentioned in sura 19 : 17 and 33 : 53. The Qur'anic verse Sura 33:53, which is also the Hijab verse (آية الحجاب / āyat al-ḥiǧāb ) is called. It says:

“And if you ask the wives of the Prophet (w. Her) for (anything) something you need, do it behind a curtain! In this way your and her heart remains rather pure (w. That is purer for your and her heart). "

- 33:53 according to R. Paret

The central passage of the Koran, from which veiling women with a headscarf as a religious duty is derived, can be found in Sura 24 : 31. It says:

“And tell the believing women to lower their eyes (instead of staring at someone, rather) and maintain their chastity, not to openly show the jewelry they wear (on their bodies), as far as they are not (usually) visible, theirs Pull the scarf over the slit (of the dress) (which goes down from the neckline) and openly show the jewelry you wear (on the body) to no one except your husband, your father, your father-in-law, your sons, your step-sons, yours Brothers, the sons of their brothers and sisters, their wives, their slaves, the male servants who have no sex drive (or no longer), and the children who do not yet know anything about the female genitals. And they should not kick their legs together and thereby draw attention to the jewelry that they are wearing hidden (on them) (through their clothing). And all of you turn (remorsefully) to Allah again, you believers. Perhaps you will (then) fare well. "

- 24:31 after R. Paret

Introducing the hijab to the Prophet's wives

In the hijab verse, when believers ask the prophet's wives for something, they are asked to do so behind a screen ( iǧāb ). The Islamic tradition knows different revelation occasions for the introduction of this rule. A well-known tradition, which is traced back to Anas ibn Mālik , says that the verse was revealed on the occasion of the wedding of Muhammad to Zainab bint Jahsch , which took place in March 627. The Prophet felt harassed on this occasion by wedding guests who had apparently entered his home and made contact with his wives without permission. As a result of this incident, the hijab command of Sura 33:53 was issued.

The hijab law, however, only applied to Muhammad's free women. In connection with the marriage to Safīya bint Huyaiy , it is reported that Mohammed imposed the hijab on her as a sign of her release.

According to a hadith that is traced back to ʿĀ'isha bint Abī Bakr , Muhammad's wife Sauda had to go outside once after the imposition of the hijab to relieve herself. Since she was very corpulent, so it is said in the hadith, Umar ibn al-Chattāb recognized her and admonished her because she had not hidden. She then returned to the Prophet and reported the incident to him. He then gave his wives permission to go outside to relieve themselves. Insofar as this account reflects an actual event, it is an indication that the hijab included the covering of the face.

Extension of the hijab to other women

Although the Hijab verse only refers to the wives of the Prophet, it was read together with other synonymous Koran verses (Sura 33:59 and Sura 24:31), which refer to the women of Muslims in general, and derived from this that the hijab also applies to all Muslim women. The Wahhabi scholar Abd al-Aziz ibn Baz , who was the Grand Mufti of Saudi Arabia from 1992 to 1999 , believed that from this verse he could even directly deduce the veil requirement for women. In his treatise "The jewelry and the danger of participation of women in the workplace of men" ( at-Tabarruǧ wa-ḫaṭar mušārakat al-marʾa li-r-raǧul fī maidān ʿamali-hī ) he wrote about the hijab verse:

“This noble verse is a clear text reference to the duty of shielding ( taḥaǧǧub ) women from men and veiling them from them. For God - exalted is he - has made it clear in this verse that the shielding is purer for the hearts of men and women and is further away from indecent behavior and the things that bring it about. God has indicated that unveiling ( sufūr ) and non-shielding is badness ( ḫubṯ ) and impurity ( naǧāsa ), while shielding is purity ( tahāra ) and well-being ( salāma ). "

Different Islamic communities interpret the hijab differently, so Alevis do without it completely, as they do not derive any obligation for the hijab from the corresponding passages in the Koran. Several Arab women's rights activists, for example Nazīra Zain ad-Dīn , fought against the hijab commandment in the 1920s. The Islamic scholar and former Egyptian minister of religion, Mahmoud Zakzouk , who was also president of the Supreme Islamic Council of the Arab Republic of Egypt, cannot see any compulsion for hijab in Islam either.

Rules for dressing in hijab

Hijab (wearing variant as niqab on the right )

There are no rules whatsoever in the Koran as to how a piece of clothing has to look like that complies with the veil requirement. Legal scholars of Islam have established rules as to which parts of the body (cf. ʿAura ) of Muslim women must be covered in the presence of non-Mahram men. The Koran and Hadith were used.

According to the Salafī scholar Muhammad Nāsir ad-Dīn al-Albānī , the hijab must meet the following requirements ( šurūṭ ):

  • It must cover the entire body except for the face and hands.
  • It may not be jewelry ( zīna ) itself .
  • It must be opaque ( ṣafīq ) and must not let anything shine through.
  • It must be undulating ( faḍfāḍ ) and must not be tight.
  • It must not be perfumed.
  • It must not resemble the man's clothes.
  • It must not resemble the clothes of unbelieving women.
  • It can't be clothes that strive for fame.

Al-Albānī derived the rule that the hijāb clothing must be flowing from a hadith, according to which Mohammed did not agree that the wife of Usāma ibn Zaid wore a fine dress given to her from Egypt without a fixed undergarment ( ġilāla ), because he feared that this would make their contours ( ḥaǧm ʿiẓāmi-hā ) visible. According to this hadith, Usāma’s wife was only allowed to wear the Egyptian robe ( al-qibṭīya ) if she wore the solid undergarment underneath.

There are great regional differences in hijab clothing. In Turkey one form of hijab clothing is the Çarşaf , in Iran and among the Iraqi Shiites the chador . In Arab countries , the jilbab is combined with a face veil called a niqab . The burqa is worn in Pakistan and Afghanistan . In modern international parlance, hijab is used to describe a headscarf that covers the hair, neck and chest of women.

Modern fashion

Woman with hijab

The modern age and changing understanding of roles also lead to further developments in the hijab. For example, the designer Cindy van den Bremen (born 1972) in the Netherlands, where Muslim girls were not allowed to wear headscarves during school sports for safety reasons, with the result that they skipped school or were excluded from physical education, for their thesis at the Design Academy in Eindhoven came up with the “sports hijab” as an idea in 2001. The then 29-year-old asked an imam for advice so that the models she called “capsters” would also comply with Islamic dress codes. She now sells the models "Aerobics", "Outdoor", "Skate" and "Tennis".

In Australia, the Lebanese-Australian designer Aheda Zanetti designed the Burkini swimsuit when the Australian lifeguard service was also opened to Muslims, especially Muslim women.

In 2006, the sporting goods manufacturer Nike , in collaboration with the UNHCR , produced volleyball jerseys for Muslim women in Somali refugee camps in Kenya ( Together for Girls project ). The jerseys consisted of a headgear, a long-sleeved shirt and wide ankle-length pants. The gold medalist of the 2006 Asian Games in the 200-meter run Ruqaya al-Ghasara from Bahrain wore a full body suit and a hijab with the Nike logo when she won.

Swimming and sportswear that meets Islamic regulations are produced and sold worldwide, B. in Turkey by the Istanbul company Haşema . In Egypt , a sharia swimsuit and swimming hijab came onto the market from 2000 .

Hijābs are often fixed with cloth holders, so-called hijāb pins, to stabilize the wearer. The fixation of cloths through these pins is traditionally done with needles. These can range from simple pins and safety pins to larger brooches. Recently, pins with magnets have also been used as towel holders.

Reasons for wearing a hijab

In addition to state constraints such as in Saudi Arabia or Iran, where wearing a headscarf is anchored in the law, religious and traditional reasons also play a major role in the decision to wear a headscarf.

Religious reasons

A study by the Konrad-Adenauer-Stiftung found in 2006 that 97% of women who wear hijab in Germany do so for religious reasons. The interviewee's brother only played a role in 4% of the cases, the husband in 10% and the father in 26%. In contrast, the mothers of 40% of those questioned had an influence on the individual decision.

Hijab as a compulsion

In Saudi Arabia and Iran , a hijab is compulsory for women due to state laws (see also: Veiling in Saudi Arabia ). Failure to comply with the regulation can result in severe penalties (including punishment). In many Muslim states, Muslim women are practically obliged to practice hijab, for example in Yemen , Oman and the other small Gulf states as well as Afghanistan and, since Hamas came to power in 2007, also in the Gaza Strip , where women without headscarves are threatened. Hamas officials have in the past denied that there is a rule that requires the wearing of a headscarf. In Iraq , women who do not wear a headscarf or are dressed in any other “un-Islamic” manner are increasingly falling victim to acts of violence and even murder. Members of other faiths, such as Christian women, are also forced to wear a headscarf.

The compulsion to hijab is justified by the Koranic principle of commanding the right and forbidding the reprehensible . According to classical Islamic law ( Sharia ), means of coercion are not only permitted, they are compulsory. In October 2013, Iranian President Hassan Ruhani took responsibility for enforcing dress codes from the police. A committee should then clarify how the dress code control will be handled in the future.

In March 2018, the Saudi Arabian Crown Prince Mohammed bin Salman announced that in future women would not be obliged to wear an abaya or a hijab in public. The obligation to veil in Saudi Arabia should be dropped and women should be free to wear discreet and respectful clothing, although covering their hair is still a legal obligation for women.

See also

literature

  • Fabienne Brion (ed.): Féminité, minorité, islamité: questions à propos du hijâb. Louvain-la-Neuve 2004.
  • Indre Monjezi Brown: Muslim women and the headscarf: Hijab and Islamic Feminism In: Sabine Berghahn, Petra Rostock (ed.): The stuff of which conflicts are: Debates about the headscarf in Germany, Austria and Switzerland. Transcript-Verlag, Bielefeld, 2009, pp. 437-463.
  • Michelle D. Byng: Sexism, racism and African American Muslim women: what does wearing hijab mean to them? In: Roadney Coates (Ed.): Race and ethnicity: across time, space and discipline. Leiden 2004, pp. 351-364.
  • J. Chelhod: Ḥi dj āb in The Encyclopaedia of Islam. New Edition , Vol. III, pp. 359-361.
  • Khalil Darwish and Karlhans Liebl: The “new” veiling of Arab women: an investigation into the reasons for the renaissance of the “el-Hijab” in Jordan. Pfaffenweiler 1991.
  • Umar Abdullahi Daura: The obligation of hijab on Muslim women. Maiduguri 1997.
  • Tatjana Hörnle: Hijab, Niqab, Burka - the problems with modest clothing. In: Leviathan. Volume 45, No. 1, 2017, pp. 8-20.
  • Claudia Knieps: History of the veiling of women in Islam. Ergon, Würzburg 1993, ISBN 3-928034-21-9 , pp. 162-175 and 190-200.
  • Kathleen Moore: The "Hijab" and Religious Liberty: Anti-Discrimination Law and Muslim Women in the United States. In: Yvonne Yazbeck Haddad , John L. Esposito (Eds.): Muslims on the Americanization Path? Oxford University Press, Oxford 2000, pp. 105-128.
  • SA Olagoke: Islam and concept of hijab. Ibadan around 2004.
  • Esmail Shakeri: Muslim Women in Canada: Their Role and Status as Revealed in the Hijab Controversy , in: Yvonne Yazbeck Haddad and John L. Esposito (eds.): Muslims on the Americanization Path? Oxford University Press, Oxford 2000, pp. 129-144.
  • Faegheh Shirazi: The veil unveiled: the hijab in modern culture . University Press of Florida, Gainesville 2001.
  • Samira Tabti: Hijab styles: body aesthetic figurations of social visibility in Web 2.0. Insight: Image media in Web 2.0 , in: K. Hahn, M. Stempfhuber (Ed.): Presenzen 2.0, media cultures in the digital age . Springer, Wiesbaden 2015, pp. 43–56.

Web links

Commons : Hijab  album with pictures, videos and audio files
Wiktionary: Hijab  - explanations of meanings, word origins, synonyms, translations

Remarks

  1. ↑ Duden: Hijab .
  2. ↑ Cf. also Angela Verena Steger: Clothing and Law or: Fights over headscarves, turban and other items of clothing. Legal dissertation, Vienna 2008, including p. 74 ("Hijab": "Body covering, which consists of a headscarf and a wide, ankle-length coat"). PDF: Online .
  3. ↑ See Knieps 173.
  4. ↑ Cf. on this Knieps: History of the veiling of women in Islam . 193, p. 365.
  5. ↑ Cf. Knieps: History of the veiling of women in Islam . 1993, pp. 183f.
  6. ↑ Cf. V. Vacca and Ruth Roded: Article “Ṣafiyya” in The Encyclopaedia of Islam. New Edition , Vol. VIII, p. 817b.
  7. ↑ See Sahīh al-Buchārī , Kitāb Tafsīr al-Qurʾān, Bāb Sūrat al-Aḥzāb No. 4517. Online version
  8. ↑ See Hartmut Bobzin: The Koran. An introduction. 5th edition 2004, p. 80.
  9. ↑ Cf. ʿAbd al-ʿAzīz ibn Bāz: at-Tabarruǧ wa-ḫaṭar mušārakat al-marʾa li-r-raǧul fī maidān ʿamali-hī . Riyad 1423h (= 2002 oc), p. 4.
  10. ↑ Cf. Muḥammad Nāṣir ad-Dīn al-Albānī: Ḥiǧāb al-Marʾa al-muslima fī l-kitāb wa-s-sunna . 4th edition. Manšūrāt al-Maktab al-islāmī, Beirut, 1398h (1974 AD), p. 15.
  11. ^ Cf. al-Albānī: Ḥiǧāb al-Marʾa al-muslima . 1974, p. 60.
  12. ↑ Pride and Prejudice. Design headscarves. ( Memento of April 8, 2008 in the Internet Archive ), UNICUM, February 2004
    Cap instead of headscarf. What does a modern Muslim woman wear when exercising? ( Memento of August 28, 2008 in the Internet Archive ), Weltwoche, 47/2001
  13. ↑ Capsters ; Cindy van den Bremen: A Modern Interpretation of the veil. ( Memento of the original from November 3, 2011 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. (PDF) @1@ 2Template: Webachiv / IABot / www.capsters.com
  14. ↑ The designer Cindy van den Bremen and her label Capsters
  15. ↑ "Burkini" The swimsuit for Muslim women - article FAZ.net
  16. ↑ Designers on a mission: dressing refugee girls for sports. , UNHCR
  17. ↑ Caroline Hawley: Warm welcome for Sharia swimsuit , BBC News, September 5, 2000
  18. ↑ Urmee Khan: It's not itsy bitsy-, it's not teeny-weeny - it's the burkini. , The Guardian, Nov. 28, 2006
  19. ↑ Frank Jessen and Ulrich von Wilamowitz-Moellendorff: The headscarf - unveiling a symbol? . KAS Future Forum Politics, No. 77, pp. 24-25. Accessible online
  20. ↑ Taghreed El-Khodary, Ethan Bronner: Hamas Fights Over Gaza's Islamist Identity . In: The New York Times . September 5, 2009, ISSN  0362-4331 ( nytimes.com [accessed December 13, 2017]).
  21. ↑ Iraq: Without a headscarf there is a risk of beheading , Austrian “Die Presse” on December 14, 2007
  22. ↑ Iran's president relaxes dress code for women. In: Zeit Online. November 16, 2013, accessed March 18, 2014 .
  23. ^ Revolution of the colors. In: Süddeutsche Zeitung. November 16, 2013, accessed October 3, 2016 .
  24. ↑ Independent: Saudi women should be able to choose whether to wear head cover or black abaya in public, says Crown Prince
  25. ↑ Reuters: Saudi women should have choice whether to wear abaya robe: crown prince