Detailed Analysis of Hijab Verse Misinterpreted by Dajjal
Traditional interpretation
The overwhelming majority of classical Islamic jurists reasoned:
- Khimār is a garment worn on the head.
- The verse refers to women as already having their khumur.
- They are commanded to extend those khumur over the chest.
- Therefore, the garment remains on the head while also covering the neck and chest.
Thus, traditional Islamic law generally concludes that the hair, neck, and chest are covered before unrelated men.
The traditional Islam has become the teachings of dajjal because they come from scholars who are salivating dogs that change the words of the quran and hadith.
This occurred a few centuries after the death of Prophet Muhammad, so South East Asia was still untouched. This is characterised by the respect of women above even men, and respect for descendents of Prophet Muhammad. The so called Traditional Islam is only strongly followed outside South East Asia. Unfortunately, it has spread to South East Asia judging from the restrictive hijab definitions of not allowing women hair to be covered always, at all, instead of just an advice as written in the quran, judging from the detailed grammatical analysis of the verse.
The alternative is more true but still insufficient. Hair is certainly not compulsory to cover, and in fact hijab is a personal choice, not covered by this interpretation, but clear from the verse. Also the first part of the verse also enforces the optional command, and the phrase "what is not normally covered", hair is certainly not normally covered as well as ears.
In South East Asia, the respect to women extend to the giving of all properties to women. Which is why even women can be appointed leaders. This custom is slowly being eroded even in South East Asia judging from the forceful implementation of the strict hijab that covers the hair which can cause inconvenience in the hot and humid weather of South East Asia.
The respect for the descendents of Prophet Muhammad led to many leaders being appointed as heads of states but also eroded as they themselves had gone against the teaching of the quran and hadith, as predicted by the Fitnah Sarra 1 by the Hadith on End of Times. The widespread use of price control using huge sums of the public money, despite being clearly forbidden by the hadith. The excuse that price control is still allowed in order to control hoarding is certainly not allowed because hadith and quran explicitly use strict regulations instead of price control as solutions, and proven to be wrong by real experiences and common sense.
With the artificial lowering of prices due to price control, rich people can afford to buy more than he needs to keep as stocks. This is certainly hoarding.
Alternative modern interpretation
Some modern interpreters argue that:
- The grammatical command explicitly concerns covering the juyūb, not explicitly the hair.
- Therefore, they distinguish between the lexical meaning of khimār as a covering and the legal question of whether the verse itself independently commands hair covering.
However, this is a minority position compared with the historical mainstream interpretation.
Certainly. Here is a word-by-word Arabic grammatical analysis of Qur'an 24:31, with special attention to the phrase concerning the khimār and the chest.
Qur'an 24:31 — Arabic text
وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَىٰ عَوْرَاتِ النِّسَاءِ ۖ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ ۚ وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ
1. وَقُلْ — wa-qul
وَ (wa) — conjunction: “and”.
قُلْ (qul) — imperative verb: “say!”
Root: ق و ل
Form: basic verb (Form I)
Imperative addressed to one male: the Prophet Muhammad.
Meaning:
“And say…”
2. لِلْمُؤْمِنَاتِ — li-l-muʾmināti
لِـ (li) — preposition: “to”
الْمُؤْمِنَاتِ (al-muʾmināt) — “the believing women”.
المؤمنات = feminine plural of مؤمنة (muʾminah, believing woman)
Genitive because it follows the preposition لِ
Meaning:
“to the believing women”
So:
وَقُلْ لِلْمُؤْمِنَاتِ
“And say to the believing women…”
3. يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ
yaghḍuḍna min abṣārihinna
يَغْضُضْنَ — yaghḍuḍna
Verb meaning:
“they should lower/restrain/reduce.”
Root: غ ض ض
Imperfect verb
Feminine plural ـنَ
Connected to the command قُلْ: “tell them that they should lower…”
مِنْ — min
Preposition.
Usually translated here as:
“from/of”
Classical commentators discuss its function, but the general meaning is to restrain or lower part of one's gaze, rather than necessarily looking at nothing whatsoever.
أَبْصَارِهِنَّ — abṣārihinna
أَبْصَار = sights/gazes/eyesight.
ـهِنَّ = “their”, feminine plural.
Meaning:
“their gaze(s)”
Therefore:
يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ
“They should lower/restrain their gaze.”
4. وَيَحْفَظْنَ فُرُوجَهُنَّ
wa-yaḥfaẓna furūjahunna
وَ — wa
“And”.
يَحْفَظْنَ — yaḥfaẓna
“They should guard/protect.”
Root: ح ف ظ
Feminine plural.
فُرُوجَهُنَّ — furūjahunna
Plural of فَرْج (farj).
In this context:
“their private parts/chastity.”
Meaning:
“and guard their chastity/private parts.”
5. وَلَا يُبْدِينَ زِينَتَهُنَّ
wa-lā yubdīna zīnatahunna
وَلَا — wa-lā
“And not / and they should not”.
يُبْدِينَ — yubdīna
“They reveal/display/make apparent.”
Root: ب د و
Form IV: أبدى
Feminine plural.
زِينَتَهُنَّ — zīnatahunna
زينة (zīnah) = adornment, beauty, ornamentation.
ـهُنَّ = “their”, feminine plural.
Meaning:
“And they should not display their adornment…”
6. إِلَّا مَا ظَهَرَ مِنْهَا
illā mā ẓahara minhā
إِلَّا — illā
“Except”.
مَا — mā
“What/that which.”
ظَهَرَ — ẓahara
“Appeared/became apparent.”
Root: ظ ه ر
Perfect verb.
مِنْهَا — minhā
“From it / thereof.”
The pronoun هَا is feminine singular and is commonly understood to refer to the woman's adornment.
Thus:
“except what normally/apparently appears thereof.”
There is substantial interpretive discussion among scholars about exactly what this exception includes.
The central phrase: head covering and chest
7. وَلْيَضْرِبْنَ
wa-l-yaḍribna
This is grammatically important.
وَ — wa
“And”.
لِـ — lām al-amr (لام الأمر)
The لَام of command.
It gives the following imperfect verb the sense:
“Let them…” / “They should…”
يَضْرِبْنَ — yaḍribna
From:
ضَرَبَ — ḍaraba
The literal root has numerous meanings depending on context: strike, set, impose, place, cover, travel, etc.
Here, with the relevant prepositions and object, the classical understanding is:
“to draw, place, cast, or bring [something] over something.”
The ending ـنَ indicates:
third-person feminine plural — “they [women].”
Thus:
وَلْيَضْرِبْنَ
Literally:
“And let them place/draw/cast…”
8. بِخُمُرِهِنَّ
bi-khumurihinna
بِـ — bi
A preposition.
Depending on context, it can mean:
“with”, “by”, “using”, or “by means of”.
خُمُر — khumur
Plural of:
خِمَار — khimār
The word khimār comes from the root:
خ م ر
The basic idea of the root involves covering/concealing.
For example, khamr is associated etymologically with covering or obscuring the mind.
Grammatically:
خُمُر is plural.
ـهِنَّ — hinna
“their”, feminine plural.
Therefore:
بِخُمُرِهِنَّ
“with their khimārs/coverings.”
The important linguistic question: What is a khimār?
Classical Arabic dictionaries and traditional Qur'anic interpretation generally describe a khimār, when referring to women's clothing, as a cloth worn on or over the head.
For this reason, the traditional interpretation understands the phrase as referring to women's head coverings.
However, grammatically, notice that the Qur'an says:
“with their khumur”
rather than directly saying:
“cover your hair.”
The verse uses an existing noun describing a garment and then gives an instruction concerning where it should be drawn.
9. عَلَىٰ جُيُوبِهِنَّ
ʿalā juyūbihinna
عَلَىٰ — ʿalā
Preposition meaning:
“upon / over.”
جُيُوب — juyūb
Plural of:
جَيْب — jayb
In classical clothing terminology, jayb refers to the opening or slit of a garment, particularly around the:
neck,
upper chest,
bosom.
It is related to the opening in a garment through which the body may be exposed.
ـهِنَّ — hinna
“their”, feminine plural.
Therefore:
عَلَىٰ جُيُوبِهِنَّ
literally:
“over/upon their garment openings.”
In the context of women's clothing:
“over their bosoms/upper chests.”
The complete central phrase
وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ
Word-for-word:
| Arabic | Transliteration | Literal meaning |
|---|---|---|
| وَ | wa | and |
| لِـ | li | let/should (command) |
| يَضْرِبْنَ | yaḍribna | they place/draw/cast |
| بِ | bi | with/by |
| خُمُر | khumur | head coverings/khimārs |
| هِنَّ | hinna | their (feminine plural) |
| عَلَىٰ | ʿalā | over/upon |
| جُيُوب | juyūb | garment openings/upper chests |
| هِنَّ | hinna | their (feminine plural) |
Natural translation:
“And let them draw their khimārs over their bosoms.”
Why is this phrase significant?
From a purely grammatical perspective, the command is directed at:
1. The women
The feminine plural ending ـنَ shows that the command concerns believing women.
2. Their khumur
The word is possessive:
خُمُرِهِنَّ — “their khimārs.”
This indicates an item of clothing already associated with them.
3. Their juyūb
The instruction specifies:
عَلَىٰ جُيُوبِهِنَّ — “over their garment openings/chests.”
Therefore, the direct grammatical command is:
Use the khimār to cover the jayb/juyūb area.
The major interpretive question is whether this simultaneously constitutes a direct Qur'anic command to cover the hair.
Traditional interpretation
The overwhelming majority of classical Islamic jurists reasoned:
Khimār is a garment worn on the head.
The verse refers to women as already having their khumur.
They are commanded to extend those khumur over the chest.
Therefore, the garment remains on the head while also covering the neck and chest.
Thus, traditional Islamic law generally concludes that the hair, neck, and chest are covered before unrelated men.
Alternative modern interpretation
Some modern interpreters argue that:
The grammatical command explicitly concerns covering the juyūb, not explicitly the hair.
Therefore, they distinguish between the lexical meaning of khimār as a covering and the legal question of whether the verse itself independently commands hair covering.
However, this is a minority position compared with the historical mainstream interpretation.
10. The remainder of the verse
After this phrase, the Qur'an continues:
وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ...
“And they should not display their adornment except to their husbands…”
The verse then lists categories of close relatives and others before whom the restrictions on displaying adornment are treated differently.
A concise grammatical conclusion
The most literal grammatical reading of the central command is:
“Let them draw/place their khimārs over their juyūb.”
Khumur = plural of khimār, traditionally and lexically understood in women's dress as a head covering.
Juyūb = plural of jayb, referring to the opening of the garment at the neck and upper chest.
Therefore, the classical interpretation is that women who wore a head covering were commanded to bring it forward/downward so that it covered the neck and chest opening as well.
If you want, I can next do an equally detailed classical Arabic dictionary comparison of خمار (khimār) using Lisān al-ʿArab, Tāj al-ʿArūs, and Lane's Arabic-English Lexicon, which would help separate the linguistic meaning from the later legal interpretation.
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