Hijab, Public Life, and Women in Early Islam: A Historical and Quranic Perspective

By Naseer Ahmed, New Age Islam 26 April 2025 Introduction: Modesty in Islam does not preclude women from holding public office or interacting face-to-face with men. A believing Muslim woman is protected by the Quranic principle in 2:256 – "Let there be no compulsion in religion". Since the Quran does not restrict any legitimate or decent profession to men alone, women are equally entitled to take up public roles, dress modestly, and engage with society, including men, when required by their profession. This article revisits the examples of Khadija, Aisha, and others to clarify what the Quran truly says about hijab, modesty, and women in public life. The role of women in early Islam was both active and public, grounded in Quranic ethics rather than cultural restrictions. A closer look at the lives of notable women during the Prophet’s time and the Khulafa-e-Rashidin period reveals that face veiling (Niqab) was not a religious requirement and that modesty and public engagement were not mutually exclusive. Hazrat Khadija: The Businesswoman of Makkah Before the advent of Islam, Hazrat Khadija (RA) was a renowned merchant who transacted directly with men, employed them, and managed large trade caravans. If Islam had considered such interactions inappropriate, it would have prohibited or reformed them explicitly. Instead, her life and character were celebrated by the Prophet (ﷺ) and held up as exemplary. Her professional and public role was never criticised, either during or after her lifetime. Al-Shifa bint Abdullah: A Market Inspector Appointed by Caliph Umar (RA) to supervise the market in Madinah, Al-Shifa actively regulated trade, interacted with merchants, and maintained public order. Her work demanded open and direct interaction with men, and there is no record of her face being veiled or her public presence being restricted. This shows that women held positions of authority and public trust without seclusion. Aisha bint Abi Bakr: Scholar and Teacher Aisha (RA), the Prophet’s wife, was a towering intellectual figure who taught men and women alike. Numerous companions of the Prophet learned hadith and fiqh from her. While she dressed modestly, there is no evidence that she covered her face during such teaching, especially when addressing large numbers of male students. Her role demonstrates that modesty in Islam did not require invisibility. Quranic Guidelines on Modesty The Quran commands modesty for both men and women, emphasising behaviour and dignified dress, but it does not mandate face veiling. Verses such as 24:31 and 33:59 speak of covering the bosom and drawing outer garments, not hiding the face. The Prophet also instructed women in ihram not to cover their faces, even in the presence of large crowds. Contextual Verses: Specific to the Prophet’s Wives Some Quranic verses are clearly specific to the Prophet (ﷺ) and his wives, and not meant to be general rulings. One often cited verse is: "And when you ask [his wives] for something, ask them from behind a partition (ḥijāb). That is purer for your hearts and their hearts..." (Qur’an 33:53) This verse was revealed in a specific context: the Prophet’s home was open to visitors and public affairs, and it was necessary to establish boundaries for privacy. As the Prophet was a public figure, this instruction ensured that his wives — part of his household — had extra protection and distance from unrestricted public interaction. Such privacy norms would be valid even today for public figures or heads of state. Therefore, this verse cannot be generalised to all Muslim women. It is part of a group of rulings intended specifically for the Prophet’s family. No Prohibition Means Implicit Permission Islamic reform addressed many pre-Islamic practices (such as usury, female infanticide, and exploitative trade), but it did not criticize women's professional roles. The Quran and Sunnah preserved and respected the precedent of capable, independent women like Khadija. This lack of prohibition on women’s public interaction and face visibility is itself an implicit approval. Beyond Scholars: Returning to the Sources While scholars have added layers of interpretation over centuries, often shaped by their cultural contexts, the Quran and the earliest Muslim community offer clarity and balance. Modesty, in Islam, is a moral and spiritual quality, not a barrier to public participation or leadership. Conclusion The Quran does not impose restrictions on the professions a woman may choose. Under the principle of "Let there be no compulsion in religion" (2:256), a woman’s choices and autonomy in both personal and professional matters must be respected. Modesty is a moral quality, not a barrier to public engagement or leadership. It is time for women to claim their rightful agency, and for men to step back gracefully, unless they wish to be pushed back firmly. Even in countries like Iran, where hijab is enforced in non-professional public environments, women hold high public office and leadership roles. This reality highlights that Islamic principles of modesty do not hinder a woman’s participation in society or leadership. Islam honours women as moral agents, capable of taking on roles of responsibility, contributing to society, and engaging with both men and women in professional settings, all while preserving their dignity and modesty. The modern Muslim woman, empowered by her faith, must be allowed the freedom to shape her future and participate fully in public life without unnecessary restrictions based on misinterpretations of modesty. Final Thoughts: This article aims to challenge the prevailing narrative that Islamic modesty forces women into seclusion, presenting instead a picture of a dynamic, public, and respected role for Muslim women in line with the Quran’s true spirit. ---- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. 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