Namaz And Hijab
An important principled clarification is required regarding what is meant by hijab in the context of prayer.Does it carry the same meaning as the covering prescribed before non-mahrams—such as concealing adornment (like jewelry), avoiding clothing that highlights the body’s form, and other matters related to social interaction?From a juristic perspective, the covering required in prayer is not equivalent to the social hijab observed before non-mahrams.In prayer, the fundamental requirement for a woman is the covering of the ‘awrah, not the abandonment of all forms of adornment. This is why, according to the jurists, a woman’s prayer remains valid if:she is wearing jewelry,she prays in ordinary household or dignified clothing,provided that the head, chest, and those parts of the body included in the ‘awrah are properly covered.This clarifies the principle that the covering in prayer is not a social hijab, but rather a form of ritual covering (‘ibādī satr).Furthermore, when juristic priorities are considered, clothing in prayer holds an instrumental (means-based) status, whereas the primary objective is the inner spiritual state—namely humility, submission, and focused presence.For this reason, jurists have classified proper dress as a condition for the validity of prayer, but not as its spirit; rather, the spirit of prayer is identified as inner humility of the heart.Accordingly, it is more accurate to say that:in prayer, appropriate clothing is a necessary juristic condition,yet its nature is secondary,while the primary status belongs to the inner state and intention of the individual.If there is any scholarly or juristic flaw in this understanding, it may be pointed out.May Allah keep us all steadfast upon the Straight Path.