The Hidden adornments of Muslim women

The idea of hidden adornment is rooted in a Quranic verse (Surah An-Nur, verse 31). This verse advises believing women to disclose their concealed beauty only to specific individuals, including their husbands, mahrams, male slaves, Muslim women, elderly servants, and young boys who haven't reached puberty.

Regarding hidden adornment, the Seekersguidance website states: "Hidden adornment would include, for example, hair and breasts, and jewelry, particularly the kind that jingles and attracts attention."

It's crucial to understand that this permission to reveal hidden adornment to specific individuals, such as mahrams, women, male slaves and elderly servants, is not a license to flaunt one's body. Given the intimate nature of familial relationships and the shared living space within a household, the requirement for women to constantly cover their hair with a scarf in the presence of mahrams is considered superfluous and impractical. The close proximity and frequent interactions within a family setting necessitate a degree of comfort and flexibility regarding dress. Furthermore, there may be instances where a woman needs to briefly uncover her breasts in the presence of her mahrams due to circumstances such as breastfeeding, medical examinations, or other personal needs.

Unlike the idealized image of large estates with separate quarters for slaves, the economic realities of slavery meant that even families of modest means, those living in small houses or even tents, often owned slaves. This meant that male slaves were frequently integrated into the intimate living spaces of the family, rather than residing in separate, designated areas. In situations of limited space, the practicalities of daily life dictated that male slaves would inevitably share proximity with the women of the household. This was particularly true in poorer households where separate accommodations were simply not feasible. They would share the same sleeping areas, and the same living areas. This constant proximity blurred the lines of privacy and created a situation where interactions between male slaves and female family members were unavoidable.

The role of male slaves extended beyond mere physical presence; they were integral to the daily functioning of the household. Their position as servants meant they were deeply involved in the routine activities of the family, undertaking a wide range of tasks and responsibilities. This integration into the daily lives of the family fostered a sense of familiarity and, in some cases, even trust. It is important to remember that many male slaves were not acquired through distant markets but were often born and raised within the household. This meant they grew up alongside the family's children, further blurring the lines of social distinction. They were not simply outsiders but individuals deeply embedded within the family structure, albeit in a subordinate position.

The Quran allows Muslim women to reveal certain adornments to "their women," referring specifically to fellow Muslim women. This allowance, similar to that with male mahrams (close relatives), permits unveiling hair and breasts within this specific group. The explicit mention of "their women" implies a distinction between Muslim and non-Muslim women in this context. This distinction suggests that Muslim women are expected to maintain modesty before non-Muslim women. Consequently, non-Muslim women are considered, in this regard, similar to non-mahram men. Therefore, the verse implies a requirement for Muslim women to observe hijab in the presence of non-Muslim women.

A pertinent question arises: why were certain categories of men, namely non-mahram male slaves and elderly male servants within a household, permitted to see aspects of their female owners' or mistresses' appearance that would typically be concealed from non-mahram men, while non-Muslim women are not granted the same allowance, despite sharing the same gender as the Muslim women?. The rationale behind this distinction lies in the concept of trust and the potential for the dissemination of information about the Muslim women's physical appearance. Male slaves were often considered part of the extended family structure. Their social status and the nature of their relationship with the family minimized the perceived risk of them divulging private information. They were, in effect, under the control and within the sphere of influence of the Muslim household, , making them less likely to divulge private information that could compromise the family's honor or the women's modesty. This also applied to elderly male servants, who due to their age and long association with the family, were similarly viewed as trustworthy and unlikely to breach confidentiality.

Conversely, non-Muslim women, while sharing the same gender, are not considered to be within this same trusted sphere. The concern is that they could potentially describe the physical attributes of the Muslim women they interact with to their non-Muslim husbands or other men outside the Muslim community. This potential for the dissemination of information about the physical beauty of Muslim women to those outside the faith community is the primary reason for the distinction. The emphasis is on safeguarding the privacy and modesty of Muslim women within the framework of Islamic social and familial structures.