My father have been forcing me to wear the hijab for a couple of months now, is it permissible? For context he didn’t advice me gently but instead used violence and threatened to murder me if I don’t wear a headscarf, it have been affecting me mentally and made me grow resentment towards him. My mom supports him and doesn’t see anything wrong about it which also made me grow some resentment for her.
It is obligatory upon you to cover your áwrah and observe the hijāb, and it is impermissible for you to reveal your hair and beauty to non-mahram men.
You may not like the behaviour of your father, and it can be understood that you would not like it, but you must remember that a Muslim man who has ghayrah will not tolerate his daughter to reveal herself to men, and will be angered by it, and he is to ensure that she covers herself properly to the best of his ability.
You may also dislike the advice given here by myself, but it is for your own good:
Observe the hijāb and make your dunyā and ākhirah better, your parents will be pleased with you, and more importantly you will please your Lord.
May Allāh make it easy for you to obey His Commands.
Complete hijab and chastity is the command and advice of God, the Merciful, to all believing girls and women; O you, O Prophet, say: O Prophet! Tell your wives, your daughters, and the wives of the believers to put down their veils. This is best done so that they are known and not harassed. The veil, in a way that covers the beauties and adornment of a woman and protects her from the eyes of vulgar and uneducated people and those contaminated with animal lust and evil states, is a Qur'anic commandment, a human duty and a moral program. According to various narrations, the principle of hijab has been created since the time of the Holy Prophet (PBUH) so that, for example, we read in history that after the revelation of Surah Noor, Aisha praised the women of Ansar for observing the hijab.
It can be said that Islam has considered the following aspects of the philosophy of hijab: 1. The value and respect of women: a precious and precious gem such as a woman, a strength in the divine treasury of hijab, from robbery, looters and those polluted with sludge Sin will be safe. When women are not seen and their pure and innocent faces are not exposed to the eyes of the people, the flame of lusts and airs, the fire of aspirations and instincts does not rise to disobey and burn the purity of a nation and destroy the spiritual foundation of a country. 2. Psychological relaxation: Sexual instinct is an unsaturated feeling and if released, the tendency to it becomes more and more. On this basis, Islam has issued special instructions to moderate this fiery instinct in men and women. In the meantime, the special duties of women are to refrain from any self-decoration in order to attract the attention of men. 3. Strengthening the family bond: Assigning sexual pleasures to the family environment and within the scope of legitimate marriage, strengthens the bond between the couple and causes the couple to be more connected to each other. 4. Community Stability: The introduction of sexual pleasures from the home environment to the community weakens the workforce and community activities. 5. Spiritual successes: The veiled woman has chosen God from herself and God. Such a choice gives a different mood to his spirit of thought and action and gives meaning to his cover, making it a logical, God-pleasing action in line with his evolutionary movements, which has manifested in his inner beauties.
The veiling of a woman is a clear manifestation of her piety. In his speeches, the Supreme Leader mentions the hijab as a manifestation of spirituality and says: For many years, the West has fought with spirituality and with the manifestations of spirituality. Hijab has been one of the manifestations of spirituality that the West has never been accustomed to. 6. Physical and mental health: Religious dress is a message of chastity, personality and God-fearing Muslim woman, and men in society not only will not covet such a lady and praise her purity and decency, and on the other hand her body and beauty in the shadow The hijab he wears will be hidden from the eyes of non-mahrams. In this case, the woman in her stronghold of hijab will be safe from the poisonous gaze and annoying words and the thugs of the society, and her inner peace and security will be established. The hijab and religious cover of the female guardian is one of the polluted eyes and possible harms that give the woman peace and security, and the more complete this cover is, the higher the percentage of security and protection.
Contrary to what opponents of the hijab criticize, the hijab does not paralyze half of the community; The Islamic ruling on hijab does not preclude any social or economic activity; What paralyzes the power of society is the lack of hijab and the promotion of free sexual relations and polluting the work environment with erotic pleasures. Some of the methods of promoting hijab are: 1. Teaching hijab in schools. 2. Encouraging women and girls to observe the Islamic hijab. 3. Scientific, cultural and artistic activities in the field of culture of hijab. 4. Promoting a culture of zeal. 5. Necessary monitoring of mass media. 6. Effective activities of the three forces in promoting and spreading the culture of hijab. 7. Enjoining the good and forbidding the evil. 8. Rational and logical strengthening of hijab among women.
According to the Qur'an, women should cover their entire body, including all their hair, body, and legs, from non-mahram men, but they can leave the face and hands round from the wrists down. Regarding the necessity of covering the feet from the wrist down, it is not obligatory during prayer, but from the point of view of the non-mahram it should be covered (1). Abdullah Javadi Amoli, referring to the verse "Zalak Adni An Ya'rfan Fala Yuzin " says: Hijab is to respect and honor a woman who is not viewed by non-mahrams as an animal  106. The Holy Quran, Surah Al-Ahzab, verse 59 107. Woman in the Mirror of Beauty and Glory, Abdullah Javadi Amoli, page 242