Badges mark quoted or attributed material (Qur'an, hadith, another author, an opposing view). Unbadged passages are Maulana Wahiduddin Khan's own words.
HERE’S THE TRUTH BEHIND THE VEIL p. 130
The ‘Burqa’ or Purdah is generally considered an integral part of Islam, but this is not so. In reality, the ‘Burqa’ is a part of Muslim culture and not a part of Islamic teaching. There is a significant difference between the actions of Muslims and the teachings of Islam. Wearing a ‘Burqa’ or veil is not part of Quranic teaching. The source of Islam is the Quran and not the Muslim culture. Muslim culture is a social phenomenon, while the Quran is the Book of God as revealed to the Prophet of Islam. p. 130
According to linguistic history, the word ‘Burqa’ was used in Arabia before the advent of Islam in the first quarter of the seventh century. At that time, the word ‘Burqa’ meant a piece of clothing used as protection, especially in winter. The well-known Arabic dictionary Lisan al-Arab gives us two examples of its use during the pre-Islamic period: the first, as a cover for animals during the winter season and the second, as a covering or ‘chaadar,’ like a shawl for village women. Although the word ‘Burqa’ existed in the Arabic vocabulary at that time, the Quran did not use the word ‘Burqa’ for women’s veil. p. 131
History shows that the present veil or ‘Burqa’ first came into vogue in Persia. When Islam entered Persia, an advanced civilization was already in existence there. Persian culture introduced many things into Islamic culture—for instance, the word ‘Khuda’ instead of ‘Allah’ and ‘namaz’ instead of ‘salat.’ Similarly, under the influence of Iranian culture, the ‘Burqa’ was adopted by Muslims. Gradually, it was Islamised and became a part of Muslim culture. p. 131
At present, Muslims use the term ‘Hijab’ as equivalent to ‘Burqa,’ but the word ‘Hijab’ is likewise not used in the Quran in this sense. ‘Hijab’ literally means curtain. ‘Hijab’ is used in the Quran seven times, but not in the sense prevalent among Muslims today; that is, it is used in its literal meaning of ‘curtain.’ p. 131
Regarding women’s veil, the Quran has used two words: ‘Jilbab’ (33:59) and ‘Khimar’ (24:31). But again, these words are not used in their present connotation. It is a fact that both words have a similar meaning, that is, chaadar or dupatta, which covers the body of a woman and not her face. So it is evident that the present ‘Burqa’ or ‘Hijab’ are not Quranic terms; both are part of Muslim culture and not part of Quranic commandments. p. 131original + quote
According to the Hanafi and Maaliki school of fiqh, three parts of a woman are exempted from satr (body covering). These three are ‘wajh’ (face), ‘kaffain’ (hands), and ‘qadmain’ (feet). According to the Shariah, women are required to cover their bodies with clothing that is not tight fitting and not meant to attract others. (Tafsir Usmani) p. 132other source
It is noteworthy that the well-known Arab scholar, Sheikh Muhammad Naasiruddin al-Albani, clearly endorses the position mentioned above of the Shariah in his book on this subject, ‘Hijab al-Mar’ah al-Muslimah fil Kitab was-Sunnah’ (The Veil of a Muslim Woman in the Light of the Quran and Sunnah). He goes on to say that it is clear from the Quran, the Hadith, and the practice of the Companions and the Tabiun (companions of the Prophet’s Companions) that whenever a woman steps out of her home, it is incumbent upon her to cover herself entirely so as not to show any part of her body except the face and the hands (and feet). p. 132original + quote
The religion of Islam focuses on the spirit rather than on form. It emphasizes pious thinking and value-based character. According to Islam, Muslims must purify themselves in terms of ethics. Muslim women must develop themselves in terms of spirituality; they must build their feminine personality and must play a constructive role in society rather than become objects of entertainment. p. 132
During the Prophet’s time, Muslim women were active in agriculture, horticulture, religious affairs, and social work. But at the same time, they constantly preserved their feminine character and modesty. In the early history of Islam, many such incidents show that a woman has equal freedom as a man. In this respect, there is no difference between the two. A woman enjoys the same freedom as a man in Islam. Islamic literature mentions some pious women who have played a highly creative role in their society, like Hajira, the wife of the Prophet Abraham; Mariam, the mother of Jesus Christ; Khadijah, the wife of the Prophet of Islam; and Aisha, the wife of the Prophet of Islam. These women, accepted as models in the society of believers, are good examples for the women of today. p. 133
It is noteworthy to add two relevant references: One from the Quran and the second from the Hadith (the sayings of the Prophet). The Quran refers to men and women in these words: p. 133
“You are members of one of another.” (3: 195) p. 133
This means men and women, although created differently in gender, are complementary. Let us take the further reference. The Prophet of Islam said: p. 133original + quote
“Men and women are two equal halves of a single unit.” (Sunan Abi Dawud, Hadith No. 236) p. 133hadith
This is the best expression of gender equality. p. 133
To understand the prevalence of the Hijab in Muslim society in the present times, it is necessary to keep in mind that there is a difference between Islam and Muslims. Islam is the name of an ideology, while Muslims are a community that has its own culture, which keeps changing owing to various circumstances. In such a situation, Muslim tradition will be judged in the light of the original teachings of Islam instead of regarding this culture as Islam itself. p. 134