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The hijab, part of a growing fashion industry

Celebrated on feb. 1, world hijab day is a “recognition of millions of muslim women who choose to wear the hijab and live a life of modesty.”.

Kalpana Jain, The Conversation

A student on the campus of the University of New Mexico in Albuquerque, trying out the hijab on World Hijab Day, 2017. (Russell Contreras/AP Photo)

1. An expression of identity

2. modesty does not look the same.

3. Islamic fashion industry

“Muslim fashion is a lucrative global industry with countries such as Indonesia, Malaysia and Turkey leading the way outside the Western countries. In 2010 the Turkish newspaper Milliyet estimated the global Islamic clothing market to be worth around US$2.9 billion.”

WHYY is your source for fact-based, in-depth journalism and information. As a nonprofit organization, we rely on financial support from readers like you. Please give today.

Wearing the Veil: What It Means to Wear the Hijab (Or Not)

On a new anthology that explores the intersection of faith and public identity.

Mirror on the Veil: A Collection of Personal Essays on Hijab and Veiling edited by sisters Nausheen Pasha-Zaida and Shaheen Pasha, grew out of Pasha-Zaida’s dissertation on the subject. However, reading the book, you wouldn’t mistake it for academic writing. Most of the essays are personal, sometimes raw, and highly engaging. “I’ve always wanted to get the stories and the narratives of people who either wear hijab or don’t wear hijab, or have some relationship to it in some way,” Pasha-Zaida tells me in an interview. Beginning the process of collecting the essays in 2012, her sister came on board a year ago to help her put it together.

Pasha-Zaida says finding the writers was the most challenging part of putting the book together. At first she only had seven authors, after putting calls out on social media and list-serves. Then, in 2014, her project was featured in the National, an English language news source in the United Arab Emirates. That publicity helped Pasha-Zaida get the word out, and more writers started to email her about contributing.

Pasha-Zaida’s aim was for the book to be read by a wide range of audiences: Muslims, non-Muslims, Hindus, Christians, Americans, and people around the world. She hoped it could be used in classrooms, but also for a general readership, both in the US and internationally, “because of the fact that every country, every system every subculture has their own understanding of this phenomenon,” she says.

One of the writers, Zehra Naqvi, deftly addresses both Muslim and non-Muslim readers in the two essays she’s written for the collection. In “Seeking Cover,” Naqvi describes how, as a teenager living in New York City, she began wearing hijab, a decision that provided her with confidence and made her stronger. Later in life, she stopped covering for a time, and talks about an experience of being at a Muslim conference and being rudely called out by one of the speakers for not covering. The speaker said, while looking directly at Naqvi, that Muslim women who don’t cover would have to “answer to God someday.”

The essay critiques ways that the Muslim community becomes too reliant on a “laundry list of rules and rituals,” rather than allowing each person to find their own path and journey through their faith. Conversely, in a second essay, Naqvi speaks to various other audiences, including a “Stranger with a Chip on Shoulder/Savior/Feminist Friend,” “Pizza Place Guys,” and “Woman on the Train,” etc. These short letters address the ways non-Muslims and especially white Americans judge without understanding.

Navqi wrote the conference piece while she was not covering, and the letter piece after she had started wearing the hijab again. Even though she now wears hijab, Navqi still believes that the Muslim community needs to be inclusive of people who wear hijab and those who don’t she says.

“One of the challenges of many minority communities in this country is getting others to recognize that there’s a diversity within a group,” she says. “There’s no one image of a Muslim. There are diverse perspectives.”

The book begins with a section called “Becoming Visible,” which includes essays by Muslim women who either converted to Islam or else chose to veil later in life. Some of the writers describe how they came to decide that covering was the best option for them for a variety of reasons: strengthening their faith, expressing their religion in a more outward way, or in some cases, because it made them feel more safe.

Covering one’s hair doesn’t necessarily protect a woman from violence, and can actually make her more vulnerable. Still, wearing a hijab can make some who do it “feel safe,” Pasha-Zaida writes.

Avoiding cat calls by men was just part of the attraction that drew Saadia Faruqi to her hijab practice, as she relays in “Emerging from the Chrysalis.” As a teenager in Pakistan, she noticed how she and her other schoolmates who didn’t cover were subjected to stares and rude comments, while girls who covered were not. “I was hooked by the power of this flimsy piece of fabric,” she writes.

Yet Faruqi had to hide wearing the hijab from her family, who were Muslim but did not approve of the practice. She also prayed in secret. Beyond the initial reason to avoid stares and whistles, Faruqi found wearing the hijab made her more confident in her faith, as it strengthened her relationship to God.

In an interview, Faruqi describes how the hijab is a personal affirmation of faith because it’s so obvious. “It’s affecting your interactions with other people,” she says. “Are you going to be brave enough to tell everybody that you are now this instead of that? It took a long time. I was not ready for it for a long time… But faith is something that is very organic. It kind of grows. It changes a lot in a person over a period of time.”

Besides the practice of hijab within Islam, the book includes essays about the practice within Hinduism and Christianity as well. Patreshia Tkach discusses the interweaving forces of culture, religion and family around veiling in different countries.

There are essays by non-Muslim writers as well, who either have experiences wearing the veil themselves or who describe interactions with veiling in some way. For example, Sotty Enyart shares a poignant story of a romance he develops with a schoolmate who veiled. His classmate’s hijab proved to be his initial attraction and also ultimately the thing that kept them apart.

The book gets into the complexities of what it means to choose. Laila S. Dahan’s excellent essay, “Reflections on the Hijab: Choice or Obligation?,” discusses in detail this complexity. On the one hand, certain countries require women to veil, but on the other, not all Muslim communities veil as a common practice. Further, Dahan gets into the Quranic text and how it doesn’t necessarily prescribe veiling, depending on how you interpret it.

Later essays in the book include voices from women who choose not to veil. N.B. Sky writes with aching vulnerability about her hair, and how much it has been a source of identity for her, and how, in a relationship between her and a man, became at first the attraction and later a cause for abuse. The man, who like Sky is Hindu, demanded she cover her hair when she was not with him. Eventually, she got out of the relationship.

In co-editor Shaheen Pasha’s essay, “Never Good Enough,” she talks about the pressure her in-laws put on her to cover. “Even though I thought I was doing everything right, I realized it was an uphill battle,” she says in an interview. “Nothing I did would prove to the world that I was a good Muslim because I did not have it on my head.”

Pasha says writing her essay actually helped her recognize her spiritual evolution. “I’m accepting of both types, and it’s okay if you look at me and you don’t see a Muslim, because I know what I am inside,” she says.

In creating the anthology, Pasha says she hopes that the essays initiate a kind of dialogue with readers. “We want people to read the essays and actually come away with wanting to talk about them,” she says. “You can have a conversation, even if you disagree.”

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What the hijab means to me

From Nigeria to Uruguay, women share their thoughts and feelings about the hijab.

Women from around the world share their thoughts and feelings about wearing – or not wearing – the hijab.

For more, watch the documentary The Veil.

Keep reading

Kazakhstan jails former minister for 24 years over wife’s torture, murder, nigeria’s women drivers rally together to navigate male-dominated industry, members of london’s garrick club vote to let women join for first time, why has australia declared a ‘national crisis’ over violence against women, ‘hijab makes me feel free’.

Ifat Gazia says the hijab is part of her personality [Al Jazeera]

Ifat Gazia is from Kashmir and recently graduated from the University of London.

After the Paris attacks of November 2015, I faced an assault-like situation on Oxford Street in London when a group of boys and girls pushed me to the ground and started abusing me. I didn’t understand what they were saying because I was startled and they didn’t speak English.

I was new to the city and the only obvious way of identifying that I was Muslim was by my hijab. There was a strong wave of Islamophobia in European countries in those days, and I was one of many who faced the brunt, but it cannot change a place entirely and there is no doubt that the UK is a very tolerant country; London even has a Muslim mayor now.

One year down the line, and I have never felt uncomfortable wearing my hijab in any part of the UK. In fact, I have never felt this happy and confident in a hijab anywhere else except for Kashmir, my homeland.

I wear hijab not because it represents my morality, intellect, backwardness or modernity, but because it makes me feel complete. I choose to wear a hijab and it represents my pride in being a Muslim and somehow makes me fulfil my duties to my religion, but it doesn’t give me the liberty to judge those who don’t wear it.

Wearing a hijab in no way makes me a better Muslim than those who don’t wear it. It is a part of my personality and my existence, and it is definitely challenging in these times, when looks matter as much as qualifications when searching for a job.

But I have chosen this piece of cloth, not as an obligation or as a sign of oppression, but as my own choice of freedom, for the hijab makes me feel free.

As told to Showkat Shafi.

‘It took a while before I realised I can be both Muslim and queer’

At different stages in her life, Azeenarh Mohammed has worn the hijab and the niqab. Now, she mainly keeps her hair uncovered [Chika Oduah/Al Jazeera]

Azeenarh Mohammed is from Abuja in Nigeria.

I started wearing hijab when I was around three years old. It was both cultural and religious, so I never questioned it and wore it on and off until I was in my 20s.

I attended Hajj with my siblings around that time – about 10 years ago. During Hajj, I became fascinated with the niqab – that is the full veil that covers everything except your eyes. I started wearing the niqab in Saudi Arabia and continued after I returned to Nigeria.

I really liked the sense of freedom I felt from wearing the niqab – freedom from people’s gaze, comments and judgment. And wearing it also came with respect. In northern Nigeria, when people see a woman in niqab, they assume you’re a very pious person.

But after a while, people’s reactions made wearing the niqab more of a political statement than I intended for it to be, and my parents wondered if I was becoming ‘radicalised’ or a fundamentalist.

I just became exhausted, and after about seven months, I stopped wearing the niqab and went back to just the hijab. But then I phased out the hijab entirely and went to just wearing scarves. Then, I stopped wearing scarves.

Now, I’m well into my 30s and I pretty much have my head uncovered.

My evolution from niqab to uncovered happened in around 2008 when I was dealing with my sexuality and was exploring my feelings about Islam. I felt I couldn’t be both Muslim and queer at the same time, so I prioritised being queer and rebelled against everything else.

First, I chopped off my hair and went for a stereotypical lesbian haircut. I stopped going to religious spaces and even stopped participating in cultural activities that had religious leanings, stuff like weddings. I didn’t go to any place that required me to wear a scarf, a veil or any covering.

I had a hard time with my family during this period. They didn’t take it well. Neither did my friends or my community. It was a great shock to everyone.

It took a while before I realised I can be both Muslim and queer.

These days, I miss wearing the hijab for various reasons – familiarity, fitting in and a veil from aggressive eyes and attention. In Nigeria, there’s a certain harassment that comes to people who do not wear stereotypical female clothes. Because I sometimes wear masculine clothes, people will say really mean things.

They ask me if I have a man’s private parts. They ask why am I trying to be a man. So to avoid this, every now and then I throw on a hijab and just get on with my day. And as weird as it sounds, in the right moment, the hijab can be a source of protection for me.

As told to Chika Oduah.

‘My hijab gives me an identity as a Muslim woman’

Aziza Paula Di Bello, a Uruguayan psychologist, converted to Islam five years ago.

Paula Di Bello recalls the first time she saw a woman wearing a hijab [ Giulia Iacolutti/Al Jazeera]

I was 23 years old when I first saw a woman wearing hijab. My heart felt paralysed. I immediately understood the essence of it. This woman was a queen, who was able to defy it all. She was free from the influences of fashion, not caring to follow the masses. That image stayed with me for years.

Ten years later, I embraced Islam.

I started wearing the hijab, and from the first moment started to feel the benefits of it. Wearing the hijab is not just about covering the hair … It also includes an attitude of modesty.

Only after experiencing it did I realise that my hijab gives me an identity as a Muslim woman, devout and respectable. It protects me – not only from the eyes of men, but from anyone who can value me and evaluate me based on anything other than my ability, my intellect, my heart.

It elevates me in status by choosing to submit to my creator and not to his creation. And I’m not submissive, on the contrary. My hijab is for me a rebellion against the consumerism of the flesh; it frees me from submission to others to satisfy their needs.

It is an act of mercy between men and women because it forces the other not to distract themselves in superficialities, and things that can affect a marriage, a family, and therefore society. Therefore, its benefits reach the social sphere. My hijab makes me feel that my interlocutor is focused on who I really am.

As told to Giulia Iacolutti.

‘I show my blackness proudly to the world’

Jacinda Townsend is an African-American author.

Jacinda Townsend explains why she chose to stop wearing the hijab [Photo courtesy of Jacinda Townsend]

I converted to Islam as a 20-year-old law student searching for peace, and I went about finding it not only in the religion itself but in Islamic custom: the five prayers a day that solidified my faith, the wudu [ablution] that so cleansed me of anxiety, the hijab, which became a public proclamation of my modesty.

Initially, when I zipped up my abaya and wrapped my hair in a scarf, I felt disconnected from my sexuality, freed of the male gaze that had so plagued me as a young woman.

There came a day, however, that a fellow Muslim – a complete stranger – approached me in the supermarket and asked for my telephone number.

Everyone can tell what’s really under that hijab, joked a friend, and it occurred to me for the first time that I’d actually traded one form of male gaze for another, one form of presumed subjugation for a different, yet altogether similar one.

But what finally drove me to uncover? My hair. My gorgeous, nappy, African-American hair, which I’d just stopped straightening before I converted.

So much of African-American culture was being drowned out of me by the voices of older women at the mosque, from those who said it was haram to celebrate Kwanzaa (although Kwanzaa isn’t a religious holiday) to those who told me I needed to pray in a language I didn’t even understand.

Every time I wrapped the hijab around my burgeoning curls, I felt that I was covering the gorgeous black self I had just discovered, and letting the ethnocentrism I had run up against so many times in the mosque win the upper hand.

Eventually, I stopped wearing the hijab. I put my hair in dreadlocks and have never taken them out, and I show my blackness proudly to the world. Ultimately, uncovering led me to a deeper love of blackness than I’d previously known.

‘My hair is an essential part of me’

Riham Alkousaa is a Syrian-Palestinian journalist covering Syria and refugees in Europe.

Riham Alkousaa recalls the moment she decided to remove her hijab [Photo courtesy of Riham Alkousaa]

It’s been more than two years since I made the decision to take off my hijab. I was on the plane to Berlin, leaving Syria for the first time. I was sitting next to an old Asian couple. They were falling asleep. I took it off as we arrived at Frankfurt International Airport. They didn’t even notice.

Why did I wait until I was in Europe? I didn’t have the courage to upset my father and take it off in Syria. When I told him that I wanted to, he said do that when you can distance yourself from the gossip of others, when you leave the country.

My father is not as religious as my mother, but people’s opinions matter a lot to him.

What I recall the most from this experience was the massive fear I felt about taking such a big step. I thought that this would be one of the most challenging decisions of my life – but it wasn’t.

I wanted to take it off because I wanted to look more natural. I didn’t like the idea that the “me” who wakes up and looks in the mirror while brushing my teeth, is totally different from the “me” who leaves for college covering my head and trying to substitute my hair with extra make-up on my face. I wanted to be as close as possible to the Riham I know.

The first few days were a bit tricky. I was so worried about the way I looked. I didn’t really know how to take care of my hair after 10 years of covering it. It suddenly looked huge and untamed. It took me some months until I had finally figured it out.

Now, my hair is an essential part of me. It reflects my character, how messy and strong I can be. I don’t regret it at all. Will I wear hijab again one day? Maybe, but I don’t see that now.

‘Islam isn’t the headscarf’

Anna Stamou says she feels troubled when people talk about what a woman chooses to wear - whether it's a pair of shorts or a headscarf [Nick Paleologos/Al Jazeera]

Anna Stamou, a Greek PR consultant, converted to Islam 15 years ago.

To tell you the truth, before I wore the headscarf, I felt a certain sadness for women wearing it. I thought: “Oh, poor women, they’re obliged to wear it.”

Today, many people ask me why I wear it since I live in Greece where I’m not obliged to. I get tired of the questions, but it’s my duty to answer. People haven’t understood that everyone should have the right to express themselves the way they want.

Comments on what women wear disturb me in general. A woman is wearing a pair of shorts and people draw conclusions. But we’re not meat.

There are many non-Muslim feminists who say that if they were in our position, they’d do everything in their power to get rid of the headscarf. They say that because they don’t know what it symbolises. Why don’t they talk about women’s education instead or the fight against authoritarian regimes? Why is everything about the way we dress?

I personally support those women who choose not to wear a headscarf. I tell Iranian women that don’t want to wear it to take it off. Islam isn’t the headscarf. Can you imagine a big religion like Islam depending on a piece of cloth?

When I was studying Islam, I decided to adopt it in its wholeness, so I decided to wear a veil. Of course, I was lucky enough to be self-employed and to be a dynamic person. But there are many Greek Muslims who don’t wear the headscarf because they know they won’t find a job. At the end of the day, though, it’s not the headscarf that defines how religious we are.

This is a discussion the so-called Western world talks about. The Muslim world’s problems are much more important. People are dying, and we’re talking about headscarves.

As told to Nikolia Apostolou.

‘As a western woman, for me, the hijab is a war I’ve won’

Maria Martinez* is a Mexican who converted to Islam two years ago.

At first Maria Martinez felt worried about showing her hijab to her family [Giulia Iacolutti/Al Jazeera]

I learned about Islam because I was interested in learning about different religions. I began to read the Quran and chose the theme of the role of women in Islam for my undergraduate thesis.

My curiosity was so great that I decided to fast during Ramadan and to start praying. It was at that moment that I decided to make my shahada [profession of faith]. I wore the hijab only when I’d go to the mosque. I would remove it because I felt embarrassed of showing it to my family, believing they would not understand.

The biggest challenge was my mother; she refused to see her only daughter covering her hair. My husband, who is Saudi, never pushed me to wear it. On the contrary, he believes the hijab’s function is to protect women, so if wearing it would cause me problems, that was contrary to its purpose.

But, one day, I decided to wear it. I knew that I would face the rejection of society and my family – and that maybe I would even lose professional opportunities. But I didn’t care because, just as we westerners have the right to dress or undress as we please, wearing the hijab for me is the claim of the right we have as Muslims. At first, I was afraid that people would offend me, but overall, the response was positive.

People respect me, and the hijab gives me the opportunity to show them that I am a happy woman, to show that one can be Muslim and professional – a student, a mother, and comply with the codes and the way of life in Islam. It is a great responsibility – all eyes are on you, and you should not give a bad image of Islam.

As a western woman, to me the hijab is a war I’ve won, and what I had seen as a disadvantage has become my fortress. I am currently doing my social service in the Ministry of Economy, finishing my major in communication sciences at the university and starting a business.

*Name has been changed

World Hijab Day – We Asked Muslim Women What the Hijab Means to Them

Artwork by Dr Munazza Alam

Women’s Section, The Review of Religions

Since 2013, World Hijab Day has been celebrated internationally on February 1 st . It was the initiative of New Yorker Nazma Khan (#WorldHijabDay), and its purpose is ‘ To encourage women of all religions and backgrounds to wear and experience the hijab.’ [1] It recognises that millions of Muslim women choose to wear the hijab (veil) and live a life of modesty according to Quranic teaching [2] . The Review of Religions Women’s Section contacted Muslim women across the globe and asked them to share their thoughts on the significance of the Hijab, in the hope of promoting a better understanding of this Islamic practice. These Muslim women responded enthusiastically, and their insightful responses are presented below:

Mariam Andersson Malik, Math teacher, Metuchen, New Jersey, U.S. :

‘Wearing the hijab is a big part of my identity. I would feel very underdressed without it. It is a constant reminder to myself that I am representing Islam in my actions and how I interact with my colleagues, neighbours, and the people I meet. I definitely feel a different level of respect at work. One of the many joys of wearing the hijab is feeling a connection to other Muslim women, regardless of race, ethnicity or nationality. True sisterhood!’

Munazzah Chou, MBBS, MSc, FRCOphth, England, UK :

‘At college I remember being asked whether my headscarf was a fashion statement; it was unusual to see anyone in a head covering in that area at the time. These days when I wear one to work or out and about, there is no such confusion because the hijab is not infrequently making headlines. The hijab hasn’t held me back in any way and has additionally given me a different perspective and experience of the world from others, which I am certain has been to my advantage spiritually.’

Amnah Khan MSc Research Scientist, Malta :

‘I, as a valued part of society cover, myself with the hijab. When asked by others, I have always responded by saying it gives me a sense of security and I feel secure as a result. I remember being asked by other women in Malta that given the hot weather here, I must be boiling in this attire. They were further puzzled how as a scientist, I practice Purdah (the veil). I explained that on the contrary, given the high rates of skin cancer in Malta, and due to my own personal research into harmful cancers, I feel it protects me from harmful ultraviolet rays found in direct sunlight. It’s of a very light material, saves me from sun burn, and the overall feeling of peace and comfort it offers, can only be experienced by women trying it out for themselves.’

Emma Ahmed SEN teacher, Leicester, UK :

‘I wear hijab as a way to protect myself from the unfair portrayal of women being inferior in society. The hijab masks my femininity, allowing me to be judged based on my values and actions rather than my appearance. This allows my achievements to be given equal weighting to that of a man. Wearing hijab allows me to feel liberated and empowered, and I am given a voice which is taken more seriously. Since wearing hijab, I have participated in lots of talks, spoken on radio and had my articles published in magazines. Before wearing hijab, I would not have had this type of confidence.’

©Shutterstock

Dr Aisha Qayyum, MBBS, MRCGP, Fareham, UK :

‘As a GP my job involves following up on patients for months or even years and hence it gives me an opportunity to develop a doctor-patient relationship with them. At work, it is very important for me to identify as a Muslim through wearing my hijab and with each patient interaction, I feel that I am representing myself as an Ambassador of Islam. I make a conscious effort to listen to my patients and develop a good doctor-patient relationship. I want my patients to go back and reflect that the doctor treating me was a Muslim and through this I try and spread the message of the beautiful teachings of Islam, which unfortunately is being portrayed negatively in the media. This is really important for me.’

Ayesha Malik, LLM (Harvard Law School), UAE :

‘The hijab is so much more than a mere garment worn on one’s head. Over the years, it has served as a profound lesson in the internal and external facets of our being. It has been a poignant reminder that while we choose to cover certain externalities, the depth and beauty of our souls should shine forth and be visible for all, transcending the physical parameters of our garments. Our hearts and our actions should win people over, not the facade of our external beings. On countless occasions I have felt that without my hijab, this vital life lesson might not have been so powerful and so clear.’

Syeda Maria Daniel, BMedSci (Hons) Medical Student, University of Southampton, UK :

‘The hijab – for some it may just be a cloth, but for me its significance is beyond what I can describe. From a very young age, I made the independent decision to wear the Hijab, as for me the Hijab signifies peace and protection. It’s one of the most special aspects of my faith. It reminds me that I am a Muslim and that my Allah has given me all the blessings I have in my life. I believe the Hijab represents equality, that I am not lower or inferior to anyone else, while also humbling me and giving me all the strength and faith that I need to pursue my goals. The Hijab. Far from oppression, it represents progression.’

S. N. Ahmed, BSc (Hons), PGCE (Cambridge University), The Gambia :

‘Throughout our lives, we are often given the advice ‘don’t judge a book by its cover.’ Despite the idiom’s popular usage, it seems a far cry from the reality of society. If it were the case, we’d walk into bookshops with our eyes closed, opening books only to determine whether the inside contained in it what we were searching for. My cover has been carefully curated, not by society’s ever-changing standards of beauty for women, but to symbolise what I value: my morality, my spirituality, my conduct, my individuality within a collective identity, and perhaps most pertinently in this day and age, my right as a woman to be perceived through my character, rather than trend-oriented external beauty. This represents true freedom to me. Ultimately, I wear the hijab because God, in His infinite Wisdom, has commanded that I do so. He has commanded I be seen for my qualities, not my cover.’

Mariam Siddiqa, (Research Assistant and Student, Institute of Educational Sciences) University of Bremen, Germany :

‘When I was a teenager, I couldn’t get used to the idea that women are often reduced to their appearance. I wanted to prove to myself that I could be a successful woman because of my personality, my abilities and my intellect – without exploiting my femininity. This was significantly possible because of my hijab. My hijab is like a mirror to me. It helps me to reflect on my actions. It helped me to free myself from many shallow temptations around me. It shows me the beautiful sides of me, which do not necessarily have anything to do with my appearance. The decision to wear a hijab is not only a decision to cover certain parts of the body, rather it is a conscious decision for a philosophy of life that has increased the quality of my life immeasurably.’

Shamamah A Dogar, M.A. Journalism & Media Management, M.A Political Psychology, Bournemouth, UK :

‘My Hijab and full-length dress always stood out and helped me in making my identity. I am sometimes judged but mostly highly appreciated. People’s curiosity towards my style of hijab mostly initiates a talk, which ends with me telling them about the Promised Messiahas and always helps establishing my identity and improving my social circle. I feel that people give me a certain, special level of respect being a hijabi girl, and are considerate of my religious obligations. So, every day, I feel more confident, more secure and prouder of my Hijab.’

Dr Munazza Alam, Astronomer, Washington D.C., US A:

‘My hijab does not limit me, it empowers me. It is a reminder that I can authentically be who I am without hesitation – an Ahmadi Muslim, living and working in the western world. Society today is moving toward acceptance of diversity, and hijabi women are included and celebrated in this. In fact, one quote from a previous interview that I did for The Review of Religions about the impact of my faith on my scientific research, will be displayed on a plaque at the Lowell Observatory’s Astronomy Discovery Center (scheduled to open in 2023). The plaque will also feature my own artwork: a silhouette of a hijabi woman with a galaxy-inspired background. (featured at the beginning of the article).’

These percipient testimonies of Muslim women seem to concur with what the Worldwide Head of the Ahmadiyya Muslim Community, His Holiness, Hazrat Mirza Masroor Ahmad aba said regarding Purdah (practice of the Hijab),whilst addressing Ahmadi Muslim women in 2014:

‘Today, I have spoken particularly about Purdah because it is often alleged that Purdah takes away women’s rights. However, we know that this is not the case, and the truth is that Purdah and Hijab actually establish the true dignity, independence and freedom of women. Hijab does not only give women physical security but is also a key means of giving them spiritual security and purity of heart.’ [3]

[1] https://en.wikipedia.org/wiki/World_Hijab_Day

[2] Holy Qur’an, Ch24-V32, Ch33-V60

[3] https://alisl.am/e3237

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World hijab day: “the hijab is a source of empowerment for me.”.

February 1, 2023| Nazma Khan declared the first World Hijab Day on February 1, 2013. Ten years later, the celebrations continue as Muslim women share their experiences on different platforms about what it’s like to wear the hijab and why they choose to do so. The mission is to remove any stigma associated with wearing the hijab through education, awareness and empowerment.

In honor of World Hijab Day, we asked one of our staff, Hayat Mohamed, Volunteer and Community Partnerships Manager , to shar e the personal significance of wearing the hijab.

Why have you chosen to wear the hijab and what does it mean to you?

Hijab is a source of empowerment for me. I’ve always grown up being exposed to the hijab seeing my mom/aunts/sisters wearing it. I grew interested at my own pace around the age of 10 and fully committed in my teens! Over the years, it took me a while to understand why I wear something so many of my peers questioned or even had hate towards. Wearing the hijab is something many do not understand, and even as a young child I would get questioned for my choice. The questioning and judgments still continue from time to time but I quickly learned to differentiate genuine curiosity from someone projecting hate on me. Hijab means more than just covering my hair. I grew to understand what wearing the hijab truly meant. The 10-year-old me wore it to be just like my mom and sisters but the 20-year-old me embraced its symbolism of modesty. With that, it also served as a visible representation of my faith and the meaning behind it to keep me grounded.

What are the common misconceptions around wearing a hijab and how do you change the narrative around that?

In the west, seeing a woman wearing the hijab can be interpreted very differently depending on the person. I would also add that the media has heavily influenced very negative connotations associated with the hijab. Many believe that hijab is oppressive or that women are being forced to wear it (both of which are not true). People also think that the hijab is worn by conservative Muslims and that women are limited in terms of having a say in society when wearing the hijab. Hijab is a choice, and it is a spiritual act that is a visible representation of Islam. It also serves as a reminder for me to be my best and respectful self.

Hijabi women are some of the most established, successful women in society and it is unfortunately not understood to its full context by many. There are many forms of hijab as well and no form is superior to the other.

If you are ever curious about the hijab, I promise many of us are friendly to answer some of the questions you have. So no, the hijab is not limiting, no one is forcing us and if anything, we have come to make that choice on our own. As you learn more about the reasons why women wear the hijab, the more you will realize the liberating and true intentions behind it.

What are the ways non-Muslim and non-hijab wearing women can support you, not just only on World Hijab Day?

Hijab is a personal journey for Muslim women, whether she chooses to wear it or not. I encourage you to learn more about the hijab and the true empowering meaning behind it. I would refrain from asking tone-deaf questions and if you have well-intended questions, it is alright to ask. I would also say refrain from making assumptions and to honestly just be respectful. The woman wearing that hijab is just as human as you are, and it is absolutely free to be kind. It is normal to be curious and I am happy to answer questions you have.

Learn more about the hijab and how you can show your support for Muslim women and girls.

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Why the Hijab? – Beliefnet
Leila Ahmed — Muslim Women and Other Misunderstandings | The On Being Project

World Hijab Day: Our Best Articles on Hijab and Muslim Women

From children’s books on hijab to traveling while wearing the hijab to the unfortunate discrimination that many Muslim women face in the workplace – here are 10 of our most important articles on hijab.

Advertise on TMV

World Hijab Day, founded by Nazma Khan in 2013, takes place every year on February 1st in more than 140 different countries around the world. With the aim of spreading awareness about the meaning of hijab as well as exploring the reasons why so many Muslim women choose to wear the physical hijab, World Hijab Day has become a global phenomenon.

Bringing together women and men from all different backgrounds and religions in the hope of understanding and celebrating our differences, for this year’s World Hijab Day, we bring you some of our best articles on hijab, the experience and lives of Muslim women around the world, and equality in our society today. Happy reading!

1. Heavy Is The Head That Wears The Hijab

Heavy Is The Head That Wears The Hijab

This article explores the heavy reality of discrimination that many Muslim women who wear the hijab face in the West today, and how these experiences can in turn help empower Muslim women in reclaiming their narrative and identity.

2. What My Hijab Has Taught Me As A ‘Born-Again’ Muslim

What My Hijab Has Taught Me As A ‘Born-Again’ Muslim

In a personal account of rediscovering her faith, this article is a powerful testament to the strength of Muslim women everywhere who both struggle with and love their hijab.

3. But Why Is The Hijab So Special? A Look at a New Children’s Book on Hijab and Coming of Age

But Why Is The Hijab So Special? A Look at a New Children’s Book on Hijab and Coming of Age

In this interview, TMV sat down with author Sahar Jaber to discuss her groundbreaking new children’s book on hijab, the importance of having those deeper conversations with your children, and the future of hijab for Muslim children growing up in Western society.

4. “I Went Wrong”: Fashion Model Halima Aden Opens Up About Reconnecting to Hijab on Social Media

“I Went Wrong”: Fashion Model Halima Aden Opens Up About Reconnecting to Hijab on Social Media

In a story that caused both shock and admiration, famous model Halima Aden’s public decision to step away from fashion modeling to reconnect with her hijab and faith touched the hearts of many – and reminded us all of the importance of protecting what we hold most dear in the face of this materialistic world.

5. Female Muslim Empowerment: Post-colonialism, Feminism, and the Hijab

Female Muslim empowerment: Post-colonialism, feminism, and the hijab

In a much-needed discussion on female empowerment and the hijab, this article takes a look at one of TMV’s most popular podcasts with Suhaiymah, aka The Brown Hijabi, and Ishtar Al-Shamman on the legacy of colonialism, how we need to address the harmful effects of focusing too much on the physical hijab, and what feminism means today.

6. Hijab Does Not A Muslim Make

Hijab Does Not A Muslim Make

In a powerful essay on reclaiming the narrative of hijab, this author looks into the deeper aspects of what it means to wear the physical hijab today and what it says about our faith.

7. 7 Universal Truths I Learnt Whilst Travelling the World in a Hijab

7 universal truths I learnt whilst travelling the world in a hijab

This article takes a look at the different experiences a woman wearing hijab has encountered while traveling the world – and what it means about the similarities, rather than differences, we share as human beings.

8. I Wear Hijab as a Feminist Stance

I Wear Hijab as a Feminist Stance

In a world that continuously attempts to sexualize and belittle the bodies and lives of women, this article looks into the empowering aspects of the hijab and what it means for Muslim women around the world.

9. Why I Don’t Need to be ‘Liberated’ From Hijab

Why I don’t need to be ‘liberated’ from hijab

Looking at the hijab as a way of life and not just a fashion statement, this article delves into the deeper meanings behind why a woman might choose to wear the physical hijab.

10. Are Hijab-Wearing Muslim Women Discriminated Against in the Workplace?

Are Hijab-Wearing Muslim Women Discriminated Against in the Workplace?

A fascinating (and disturbing) study on the discrimination Muslim women who wear the hijab face in the workplace – and how organizations across the board must change in order to better represent and support our diverse communities and individuals today.

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Hijab, Gendered Islamophobia, and the Lived Experiences of Muslim Women

Published: August 17, 2021 • Updated: March 22, 2023

Author : Dr. Naved Bakali

Hijab, Gendered Islamophobia, and the Lived Experiences of Muslim Women

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

In the name of God, the Most Gracious, the Most Merciful.

Introduction

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Noor: They would sometimes insult you and say ‘go back to your country’ and stuff like that. Like, I could have answered, I am in my country, but I didn’t used to answer anything when things like that happened. But it wasn’t nice. I didn’t like to take the subway but I used to take it all the time.

Naved : So in some places where you were living you felt that there was some kind of negative impression of Muslims?

Noor : Yeah, yeah, for sure. Once someone started throwing eggs at me from a window in an apartment building.

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Experiences in school

You know, when you’re a teenager you feel the world is always staring at you. And you know there were random things that happened here and there but overall it was smooth, except for the fact that I felt that I had to be a spokesperson for the entire Muslim ummah of the world. Like every time there would be a debate that would happen in class everyone would just sort of look to me and I was 14, I was supposed to justify everything!

I didn’t really have that many weird experiences in high school but after I started wearing hijab in secondary two, mostly people were still respectful but there were a lot of questions that were asked. So I think it was a very big shock for me… they would ask me a lot about all those stereotypical things in our religion. So they always needed clarifications. That happens even now.

Some of the students, I think back then they would call me—just to make fun of me…that was actually pretty rough , they would call me Saddam. So stupid things like that, like Kaddafi, so stupid things like that, but as a joke, I never took it seriously.

There was one incident after 9/11 that I recall very strongly. There was this girl that I was pretty good friends with. We used to take the bus together and pretty much right after, the day after [the 9/11 attacks], she just completely stopped talking to me. She actually posted something really derogatory [about Islam] in her locker and a teacher had reprimanded her for that and had her remove it. And after that she never spoke to me, after 9/11. And before that we used to take the bus to and from the school together and we were pretty good friends.

One of my friends, she was the only hijabi in the grade, the only Arab besides me, so people just started surrounding her. And they weren’t trying to bully her, but they were just very curious, right, because they saw her people—she’s Lebanese—but they saw hijabi s on TV and they said, you know, did your people do the 9/11? And she’s like, those weren’t Arabs, those were Afghans. She was in grade seven so she just, she automatically, like swallowed what the news said as well but she like carefully pinpointed it to Afghans. She didn’t mention anything about it being Muslims or non-Muslims.

Noor : I have a friend who stopped going to school for some time because her parents were scared for her safety when she took the bus going to school. So she stopped. A few of them stopped I think. But because they didn’t want to take off their hijab, so they just stayed home. My parents told me to take off my hijab right after 9/11 but as soon as I got out of the house I would wear it without them knowing. So I did wear it to school but I don’t remember anything that happened.

Naved : So there were a lot of concerns for safety?

Noor : Yeah, the parents, mostly the parents were scared for their kids. You did hear about things that happened in the subway. Some people had their hijab taken off by other people, stuff like that.

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That’s something that young people are most exposed to; TV, movies, you know, these are the type of things that they watch. Especially like movies, that’s where, you know, a lot of kids spend a lot of their extra free time, watching movies and their ideas do come from this type of medium. It’s not just something they’re reading about, it’s something they’re seeing. It’s a visual clip. Kind of a snapshot of what Muslims are.

They’re pretty much typecast [i.e., Muslims in the media]. I don’t really see them in American media besides things like terrorist plots or movies about terrorism. So they’re represented very one-dimensionally. And I never see Muslim families in everyday life going to school or things like that.

Eroticizing the Muslim female subject

I was at the kids’ school for Grandparents Day. That is when we invite all the grandparents of the kids from the school to come and experience a day in their grandchildren’s school. The kids put on performances and shows. I was in the music room and we were having a book fair. All the grandparents were waiting in line with their grandchildren to buy them books from the book fair. There [were] a lot of people, about 100 people in a long line out the door. One of the male grandparents was with his wife and approaches me and says, “Do you have hair under that thing?” I smiled and said, “Yes I do.” So he reaches behind me and grabs my scarf and my ponytail and yanks it. And he says, “Oh yeah, I can feel the ponytail back there.” Then he turns to his wife and says, “Oh yeah she has hair under there.” He says to me, “Why don’t you just take it off,” and motions with his hands, pointing up and down my body, “Why don’t you take it all off?”

One day, a boy walked over to me in school and said, “Can I ask you a question?” and I said, “Sure.” At that point, he asked me to do something I’d rather not repeat. It was a sexual act. It was sexually explicit. He said it right in front of a teacher and the teacher did nothing at all.

Muslim women are very sexualized to the rest of the world. Because of media outlets, there is this perception of Muslim women being oppressed with no one to help them. At the same time there is this overly sexualized perception of women. The boys who were harassing me really relied on these two stereotypes. They hurled a lot of verbal abuse at me, phrases like b*****, whore; she’s got a bomb; she’s a terrorist. One day, while I was walking down the hallway…the boys spread their legs across the hallway. I normally wear skirts and dresses with jeans underneath; one of the boys laid across the hallway and tried to look up my skirt.

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Interpreting Islam through the Internet: making sense of hijab

Published: 23 July 2010
Volume 4 , pages 331–346, ( 2010 )

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Heather Marie Akou 1

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Hijab, the practice of modesty or "covering," is one of the most visible and controversial aspects of Islam in the twenty-first century, partly because the Qur'an offers so little guidance on proper dress. This forces Muslims to engage in ijtihad (interpretation), which historically has resulted in vast differences in dress around the world. By transcending some of the boundaries of space, time and the body, the Internet has emerged as a place where Muslims from diverse backgrounds can meet to debate ideas and flesh them out through shared experiences. After discussing hijab in the Qur'an and other traditional sources, this article explores the use of cyberspace as a multi-media platform for learning about and debating what constitutes appropriate Islamic dress. The last section focuses on a case study of the multi-user "hijablog" hosted by thecanadianmuslim.ca, which represents one of the largest in-print discussions on hijab ever recorded in the English language. On this blog and other forums like it, ijtihad has become a critical tool for debate on matters such as hijab, which are important but sparsely discussed in the Qur'an.

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Introduction: Media and Nostalgia

Ijtihad refers to the “interpretation” of the Qur’an or trying to uncover its meaning in order to apply it in daily life. Some Muslims (particularly in Shi’a Islam) believe that ijtihad should only be practiced by Islamic scholars; others believe that individual Muslims are allowed or even required to study and interpret the Qur’an for themselves.

As Fadwa El Guindi notes in her book, Veil (1999), hijab originated as a general term for anything that covers. The use of the word hijab in reference to “head coverings” is a recent invention.

Users of the virtual reality game “Second Life,” for example, have built mosques where avatars can go to “pray.” While this reinforces the tradition of salat , other conventions such as modest dress and the separation of genders in places of worship are not enforced.

This article is part of a much larger, ongoing study into the role of new media in contemporary Islamic dress and fashion. This combines local ethnographic research (in the Midwestern United States) with participant observation on numerous blogs, discussion boards, retail websites, social networking sites, virtual reality games, and YouTube.

Discretion can be important in regions (such as North America after the events of September 11, 2001) where Muslims have faced harassment for their religious beliefs and practices.

Reading a translation of the Qur’an is not considered the same as reading the original in Arabic, since there are some linguistic nuances that cannot be translated. Even a contemporary, native speaker of Arabic might not be familiar with the classic Arabic of the Qur’an.

Muhammad Asad was an Austro-Hungarian Jew who converted to Islam in the early 20th century. While his translation is no more definitive than any other English-language translation, it continues to be one of the most popular in the West. Counts conducted through the “Qur’an database,” islamicity.com .

The exact numbers vary depending on the translation. What is important is the relative abundance of these terms compared to the number of verses concerning clothing and other body adornments.

Sahih al-Bukhari, Volume 7, Book 72, Number 726

Sunna of Abu-Dawood, Hadith 4224, narrated by Abu Hurayrah

The purposes behind this are twofold: certain hadiths support the use of gold and silk by women (but not men); also, this serves to reinforce visual differences between the genders (i.e. men wear silver and women wear gold). The separation of genders—different, but equally important roles for men and women—is a theme repeated in numerous verses of the Qur’an.

The necessity, desirability, and qualifications for practicing ijtihad are heavily debated. See, for example, Ameer Ali’s article on “The Closing of the Muslim Mind” ( 2007 ).

“Tawba,” 9/15/2005, http://www.thecanadianmuslim.ca/hijabs_blog.html

“Aminah,” 9/15/2005, http://www.thecanadianmuslim.ca/hijabs_blog.html

“Aminah from USA,” 11/9/2005, http://www.thecanadianmuslim.ca/hijabs_blog.html

(2006), http://www.youtube.com/watch?v=F4jQi0Gjy3M , accessed 19 August 2009

This is the explicit goal of another video by Ali titled, “Questions about Islam (On the streets with Baba Ali),” (2009), http://www.youtube.com/user/ummahfilms#play/uploads/5/l8bE13u3YGs , accessed 22 August 2009.

This is an aspect of Islam that is often misunderstood by non-Muslims. Although anyone may issue a “ fatwa ” or ruling on a practice as it relates to shari’a law, the extent to which other Muslims take it seriously (or don’t take it seriously) depends on the background and level of education of both sender and receiver. A controversial political figure like Osama bin Laden, for example, might issue a fatwa , but since his statements are lacking in scholarship many Muslims do not take them seriously.

The title of the video was entered entirely in capital letters, which would ordinarily be considered “shouting” on the Internet. (2007) http://www.youtube.com/watch?v=i5kNNn-hciQ , accessed 22 August 2009.

As determined in September 2009 through the number of “hits” (viewings) of each video.

As Gary Bunt has noted, islamicity.com is one of the largest and most influential Islamic websites in existence ( 2000 : 26). The site offers a vast array of resources such as audio and visual files, a database on the Qur’an and hadiths, educational materials, discussion boards, a match-making service for “marriage-minded Muslim singles,” and webhosting for other individuals and businesses.

YouTube does not allow videos that are sexually explicit, violate copyright laws, or constitute “hate speech.” Viewers can “flag” these videos, bringing them to the attention of the staff. YouTube’s online handbook notes, “YouTube staff review flagged videos 24 h a day, 7 days a week to determine whether they violate our Community Guidelines. When they do, we remove them.”

Although one section of this particular discussion board is devoted to “Hejab and Islamic Ettiquette,” the number of posts in the “Muslim Wives Corner” (1:2) and the “Health, Beauty & Household Corner” (1:5) is much higher.

Examples of this kind of blog include: Hijabi Fashionista ( http://hijabifashionista.blogspot.com ), Hijabulous ( http://hijabulous.blogspot.com ), Muslim Style Queen ( http://caribmuslimah.wordpress.com ), and Hijab Style ( http://hijabstyle.blogspot.com ).

The rules of the chat room are the same as the blog: no spam, no soliciting, and no “explicit or vulgar material.” Participants must register in order to participate and post “Islamic content only.”

Sister Deneer’s parents seem to be quite accepting of their daughter’s conversion, but have mixed reactions to her dress. When Deneer was preparing to get her driver’s license, her mother asked if she was finally going to remove “that thing” from her head, assuming she wouldn’t be able to see properly in the car while wearing hijab . Her sister, an evangelical Christian, has been much less accepting of Deneer’s conversion.

This is a small number compared to the total number of Muslims in the world; however, this figure represents an outstanding level of participation for an ongoing virtual “conversation.” Considering the diversity of members it also demonstrates a global perspective on hijab , not just a Canadian perspective.

I have chosen not to change any of the spellings, punctuation, or capitalization from the original sources. The reader should bear in mind that these quotes are from the Internet where the conventions of standard English (and Arabic) are not always followed.

Sister Deneer, 2/21/2005. Obviously, the moderator has a commercial interest in this topic. Although some might argue that this “taints” the data, my perspective is that this website represents a place where women are confronting the day-to-day reality of dressing modestly and making tangible choices about their appearance. Hijab is not just a theory, but a practice that involves the purchasing and use of material goods. Compared to other non-commercial websites that cover a variety of Islamic topics, the discussion about hijab on this website is much more robust. For more information about the role of commerce in Islamic dress, see Akou 2007 .

On the hijablog and some other websites based in the West, converts refer to themselves as “reverts.” The idea behind this is that Islam (submission to Allah) is viewed as the “natural” religion of all created beings (all people) regardless of where they were born or how they were raised. This reduces the distance between converts and the “native-born,” as well as between Muslims and non-Muslims.

Lyse, 5/31/2005

Iram, 5/31/2005

Sister Deneer, 2/13/2006

An article at soundvision.com, for example, on “The Question of Hijab and Choice” observes that there is room within Islam for great diversity of thought on hijab , including the idea that a woman should be able to wear a very limited head covering or none at all. http://www.soundvision.com/Info/news/hijab/hjb.choice.asp .

Sunstein ( 2009 ), Putnam ( 2001 ).

In a study of “Catholics for a Free Choice,” a website operated by self-recognized Catholics who disagree with the Vatican’s stance on abortion, sociologist Jon Bloch ( 2007 ) concluded that the group had not really impacted the pro-choice/pro-life debate, since the opposite point of view could just as easily be represented online.

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Many thanks to Kalpana Shankar, Theresa Winge, Eren Tatari, and my anonymous reviewers for their insightful comments on this manuscript.

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The Hijab as an act of Resistance

The hijab has become a lightning rod for conflicting ideologies, which has resulted in Muslim women having to face considerable pressures and counter pressures from forces trying to dictate what they should or should not wear.

Table of Contents

In some countries Muslim women are forced to wear the hijab because it is obligatory by law, while in other countries they cannot wear the hijab because it has been banned.

If there are no laws regarding the hijab, on the other hand, societal pressures come into play. In some societies hijab-wearing women are pressured to take the headscarf off, while in others people look askance at those women who do not put it on.

And last, but not least, some Muslim women live in families that pressure them to wear the hijab, while others live in families where they simply cannot understand why they opt to wear the hijab and would greatly prefer it if they took it off.

Studies have shown that women who wear hijab point to several different motivations when asked why they wear it. Some say that they do so because it is an act of worship that helps them to build virtue. Others say that it helps them to control their vanity, and circumscribes their behaviour, thus helping them to stay on the path of righteousness and become better Muslims. There are also women who cling to the hijab as a defining characteristic of their identity, while others wear it as an act of activism, both to support their Muslim sisters who face pressures to take it off, as well as to act as role models for Islam, a religion that faces lots of detractors in the West since 9/11.

In this essay I will be looking at hijab through the lens of resistance, where Muslim women use the politics of the headscarf and what it represents to assert their identity and increase their visibility.

Hijab and Resistance in Iran

In 1979, Ayatollah Khomeini seized power in Iran and passed laws that forced women to cover all their bodies except their faces and hands, while also empowering the police to enforce the new veiling rules ruthlessly.

“Soon after the revolution, military police caught and detained Maryam because her bangs poked out from under her rusari … A large black van with the face of the Ayatollah Khomeini airbrushed on the side screeched to a halt on the adjacent corner. The passenger door swung violently open. Rushing out of the vehicle, charging toward Maryam were four feverish men. Pulled into the interrogation van the soldiers repeatedly questioned her about her disgraceful appearance.” Mohammadi 2016 p. 14

In an ethnography of women in Iran, the concept of resistance arises repeatedly. Some Iranian women challenge the government and the morality police by wearing colourful headscarves or draping the hijab in a way that allows some hair to be seen. Their appearance thus becomes a highly visible act of political protest. However, the ethnography also reveals that other women, who appear to be following the rules, sometimes even wearing coverings that are more conservative than those required by law, are also resisting, albeit in a covert manner.

“Scared to be caught? No! I just refuse to give anyone the space to step up to me and say whatever they want, tell me I am wrong, or try to embarrass me. I respect myself too much for that. If a foamy mouth street dog rears the mangy fur on his back, pointlessly barking at me on the street, I do not stand there and bark back .” Maryam, an Iranian woman in her late 60s (Mohammadi 2016 p. 15)

“Veiling is the smallest of our issues. Veiling is not the issue. The issue is the way this government treats people, the relationships this government has with the globe. Hijab is the symptom of larger problems. Instead of occupying my time concerning myself with distractions I do exactly what they say, to show the powers to be I am aware of the ridiculousness, the ludicrousness of our government.” Mitra, a forty-year-old woman Iran (Mohammadi 2016 p. 19)

Using Hijab as Resistance in Turkey

In Turkey, on the other hand, wearing the headscarf in public institutions such as government departments or universities was banned after the 1980 coup, with the ban staying in place until 2013.

Ethnographies of women who lived in Turkey during the time the headscarf ban was in place also reveal various acts of resistance by women challenging the authorities. Some women stopped going to university or resigned from their government jobs, while others took off their headscarf but instead put on a wig.

Interestingly, as in the case of Iran, there were also women who opted to obey the law as a form of resistance. They took off their hijab in order to push back at the forces that they felt were trying to push them out of public spaces.

“ Özge, a medical doctor who experienced the ban in the last semester of her university education, had emotionally a difficult time when she took off her headscarf, though she was rationally convinced that it was the right thing to do…. She thought that there was a need for pious and educated women in social life; if she and her friends withdrew from public life, the vacuum that they created would be filled by people who impose the ban (referring to Kemalists). She regarded the ban as a conscious move on their (Kemalists’) side to confine women with headscarves to their homes. According to Özge, the Kemalists wanted to impede pious women from being successful in social life. Considering this fact, she decided to become part of social life as a doctor and a pious woman. Özge considered that her niyet, intention, is good and for God’s sake” Akbulut 2015 p. 445

Palestinian women and resistance by hijab

An ethnography of Palestinian women living in the West Bank and East Jerusalem reveals that after the second Intifada (2000 to 2004), many young Palestinian women started to wear the hijab as a strong political statement about their identity and their very existence, expressing their resistance through their bodies.

“My hijab is a tool for me to show them that we exist and will forever stay on this land” Alayan, Lana 2021 p. 1057

Palestinian women living in the West Bank spoke about the degrading way soldiers treated them at checkpoints.

“They ask us a lot of questions even though I am only visiting my parents and not entering Jerusalem. Even in our country they demonstrate their power and so the way to fight them is for them to see me wearing the hijab, it infuriates the female soldiers and scares them” Alayan, Lana 2021 p. 1057)

Palestinian women in East Jerusalem do not experience the same heavy army presence as those who live in the West Bank, but in their case there is a stronger sense of being erased.

“Jews do not want to see Arabs in Jerusalem. They want us to disappear and instead we are here, and we show our presence by wearing the hijab” Alayan, Lana 2021 p. 1059

The hijab and resistance in the western world

The scenarios discussed so far relate to power being exerted by a government or an occupier.

However, most Muslim women do not live under occupation or in countries where laws are enacted to enforce putting on or taking off the headscarf. What is much more common is that Muslim women experience pressure from the societies they live in or interact with.

Ethnographies of Muslim women in Europe and the US, for example, reveal that the hijab becomes a symbol of their “otherness” and the social pressure to stop wearing it in order to facilitate “integration” is unrelenting.

As posited by Engelke, however, “ Anthropologists regularly find that the threat of cultural homogenization, real or imagined, is the best way to ensure new cultural flourishings ” (Engelke 2017 p. 167), so the pressure to remove the hijab to “fit in” achieves exactly the opposite – making the women even more aware of the importance of the hijab as part of their cultural identity, increasing their commitment to resist societal pressures and wear their headscarf. Thus the hijab becomes a powerful symbol of resistance for these women.

“I know that it would be much easier for me to live here and be part of this society – get a job, find an apartment, and even get a permanent status and residency if I took off the hijab.…But I won’t do it. It’s my body , my faith, and only I decide on my body, no one else. What else do I have here? I have nothing, everything was taken away from me – my home, my family, political influence, independence…And the hijab is mine, and I won’t take it off.” Zulikha, 42-year-old woman of Afghan descent (Paz, Kook 2021 p. 2989)

The rise of the hijab activitists

Several Muslim women have reacted to the undue pressure they experience by becoming hijab activists, openly defying those who try to dictate what they should or should not wear. The following quotes are taken from ethnographies of Muslim women in the US and the Netherlands, where the women are very clear that their main motivation for veiling is not religion, but resistance.

“‘Why did I wear a hijab?’ … this was a question that I was asked a lot, and that I had also asked myself … I feel that I am doing this out of solidarity … solidarity with people who wear it and are attacked for it … the hijab indicates modesty and protection, but in my opinion it’s not just that … it’s a lot of other things that merge together.” Leyla, Muslim living in the Netherlands (Hass, Lutek 2019 p. 356)

“I wouldn’t say that I’m 100% comfortable with why I wear a scarf, because . . . right now I feel like if you wear a scarf it should be for religious reasons, and I don’t feel that connection to it religiously, so it is a little conflicting. [ . . . ] But then at the same time being a Muslim woman in the U.S. I feel that it actually has helped me in a sense, because I feel like it is my expression of activism even though I don’t necessarily defend the religious reasons for wearing the scarf. But, I defend the social reasons for wearing it in a foreign country.” Dalia, Muslim of Palestinian origin, living in the US (Mansson McGinty 2014 p. 693)

Facing off with Islamophobia

The activism mentioned above relates to solidarity between Muslim “sisters” facing discrimination worldwide because of the veil.

However, we must not forget that these women also form part of the worldwide population of Muslims, male and female, which as a group is often stigmatized and reviled in the Western world, particularly after the events of 9/11.

It is not surprising, therefore, that several women say that they wear the hijab as a sign of their Muslimness, as a symbol and reminder of their resistance against the Islamophobia they encounter in their everyday lives.

“Because I’m feeling that even if I’m not putting on events and talking about being a Muslim, or being an Arab, or being a Palestinian, I still feel in my everyday life it is a form of activism. Even if it just incites a few questions here and there, even as basic as seeing a Muslim woman in the public sphere where she is doing something and being an active part of the society.” Dalia (Mansson McGinty 2014 p. 696)

Expressing resistance through digital identities

The final group of women I will be discussing are Muslim women who are raised in conservative Muslim families in secular countries in the West.

These young women inhabit two different worlds with conflicting cultures. They face pressure from their family to dress modestly and wear the hijab, and counterpressure to take off the hijab from the wider society they grow up in.

In many cases the girls react by resisting both pressures, albeit in different ways. Many of them wear the hijab in public as an assertion of their identity and their religion, while also resisting their families by using technology to extend their private domain.

The private versus the public sphere

For the purposes of this essay, I will be defining the “private” sphere as “ that which one would rather keep concealed and protected from others; … that over which the individual should exercise exclusive authority and control. … In contrast, in the public sphere, nothing is kept secret from or rendered by the citizens: the management, improvement, and alteration of the public sphere are the prerogative of the citizenry ” (Kadivar 2002 p. 661). When Muslims are in the public domain they are obliged to follow the rules and testify to their faith – “ the public sphere requires the outer manifestation of religious conduct ” (Sobh, Belk 2011 p. 322).

Many young Muslim women living in the West wear the hijab as a manifestation of faith in action and to conform with their families’ expectations, but also as an act of resistance against those who stigmatize them for wearing a hijab or for being Muslim (see quote by Leyla above). In the digital world, however, they defy conventions by pushing the boundaries of the “private” domain using social media, while carefully curating who has access to the information shared.

“Most of my informants only use Instagram’s visual platform and the personal comments and statements in Twitter to communicate with a select group of people. They discern closely who is allowed to see what, who to trust with what, and when: Secrecy, (in)visibility and timing are of the essence.” Waltorp 2015 p.58

These young women often have “public” social media accounts where they post “appropriate” content such as verses from the Koran, totally separate to the “private” accounts where they post photos and other content that they would not dream of sharing in public. They are therefore creating “private” social media spaces, where taking off the hijab is akin to doing so in the privacy of one’s own home.

“In social media, they carve out additional spaces in which they play with identities or sides of themselves that seem to be informed by overlapping ideas of public/private in new ways… by extending their typical appearance in public (veiled and dressed in a modest way) to virtual spaces in which they live out and produce the composite habitus. They do this by playing with alternative ways of representing, expressing and being themselves; sending pictures to close friends (or even a secret boyfriend) without the veil, wearing beautiful make-up, pouting and posing in sexy positions. This mode of communicating in social media is always done discreetly. Discreetly in this context means that this sort of content would never find its way onto the public Facebook wall but is kept within private messages in WhatsApp or Snaps.” Waltorp 2015 p. 58

Conclusion – wearing the hijab has become a powerful act of resistance

In conclusion, this essay has shown that laws passed by governments to dictate what Muslim women can, or cannot, wear are simply two sides of the same coin.

Laws in France that forbid the wearing of hijab in places such as schools or during sports events, or in the case of minors, in any public space, are just as much a move to control Muslim women as the laws in Iran where women are forced to cover all their bodies except their faces and hands.

The essay has also challenged the stereotype of hijab-wearing Muslim women as docile or submissive, by showing that in many cases, including those where the women are scrupulously following the rules that are imposed upon them, these women are putting up a spirited resistance against those who attempt to impose upon them. The hijab thus becomes a strong political statement of resistance, by which Muslim women assert their existence and their identity.

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Alayan, S. and Lana S. (2021) “Religious Symbolism and Politics: Hijab and Resistance in Palestine.” Ethnic and Racial Studies 44.6 pp. 1051-1067.

Engelke, M. (2017) Think like an Anthropologist. Pelican.

Hass, B.S. (2021) “The Hybrid Researcher: Entering the Field, Ethnography and Research among Dutch Muslim Women from 2009 to 2019.” Religions , 12(4), pp. 278.

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Hass, B.S. and Lutek, H. (2018) “The Dutch inside the ‘Moslima’ and the ‘Moslima’ inside the Dutch: Processing the Religious Experience of Muslim Women in the Netherlands.” Societies , 8(4), pp. 123.

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Waltorp, K. (2013) “Public/Private Negotiations in the Media Uses of Young Muslim Women in Copenhagen: Gendered Social Control and the Technology-Enabled Moral Laboratories of a Multicultural City .” The International Communication Gazette , 75(5-6), pp. 555-572.

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Zempi, I. (2016) “‘It’s a Part of Me, I Feel Naked without It’: Choice, Agency and Identityfor Muslim Women Who Wear the Niqab.” Ethnic and Racial Studies 39.10: 1738-754.

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Essay on Hijab Controversy in English for Students and Children

A Hijab Blow controversy has been brewing in Karnataka since last month when Muslim girls were banned from wearing Hijabs in schools and colleges. It is gotten to the point that even political parties are getting involved in the debate. They are staunchly opposed to each other, with some parties are supporting the ban on the Hijab while others favouring Muslim girls wearing the Hijab. Student protests over the state’s Hijab Ban have erupted into widespread lathi charges, with many students calling for an end to the discrimination. But why this controversy?

Muslim women have the right to dress how they wish?

There are over a billion Muslims in the world today, including 3 to 5 million in the U.S., making it the second largest religion after Christianity. According to some estimates, Islam is the fastest-growing religion in the world. Women in Islam, have obligations to respect their religion, become dutiful wives and mothers, the right to be educated and work, if they wish to but also to protect their modesty by wearing the headscarf known as the ‘hijab’ . The Holy Qur’an clearly states: “And say to the believing women that they should lower their gaze and guard their modesty…” [24:31] . This is enough evidence for Muslim women to follow this obligation and wear the hijab. “Why do Muslim women have to cover their heads?” This question is one which is asked by Muslims and non-Muslims alike. For many women it is the truest test of being a Muslim. Some Muslim women believe that God has told them to guard their modesty and wear the hijab with dignity and self-esteem; where they are pleased to be identified as pure and chaste Muslim women. A woman who covers herself is concealing her sexuality but allowing her femininity to be brought out. She does not want her sexuality to enter into interactions with men in the smallest degree, or be singled out for physical appearance, viewed as a ’sex object’, but to be treated fairly and equally and taken seriously. This, is perhaps, generalised for all women, not just women of Islam. However, not all Muslim women would choose to wear the hijab- it is completely their choice. Like in most religions, there are strict, fundamental Muslims and Muslims who choose to be more relaxed about traditions and beliefs. A strict Muslim woman would perhaps choose to wear the ‘niqab’ (veil covering the face) or the ‘burqa’ (outer garment covering the whole body), whereas a less strict Muslim woman would opt not to wear any of the Islamic garments. The question of the garments known as the hijab, niqab and burka for Muslim women has been a controversy for centuries and will probably continue for many more. Many different viewpoints have contributed to this subject; in this essay, I will discuss the different points of views and also include my own opinion on Muslim women dressing how they wish. Fundamentally, Muslims, like any religious group, are entitled to practice their faith and religious traditions. Islam stipulates specific codes of belief, of which one of them is the hijab. Female liberation is when a woman can choose what she wears, thus Muslim women opt to wear the hijab. Some people agree with this statement as they believe strongly in the concept of freedom of speech. They believe that people have a need to express their religions and would argue that the world is now a world of freedom. In today’s society, everyone deserves the right to incorporate their religion and religious symbols into their daily lives, and this should be respected. It is a basic human right to have freedom of speech and this should not be violated. It is not only Islam that requires its followers to be modest with their clothing, but other religions and practises as well. For example, in the Catholic Church, it is a known fact that the Virgin Mary was rarely seen in paintings without wearing a veil. A famous quote by Roberto Maroni, the Italian Prime Minister challenged the global issue- ‘If the Virgin Mary appears wearing a veil on all her pictures, how can you ask me to sign on a hijab ban law?’ This statement reveals that, according to Roberto Maroni, Islam and Christianity are in fact, similar and should both be respected for this reason. Orthodox Jewish women often cover their heads when doing the blessing over the Sabbath meal and possibly in the Temple or synagogue because modesty is the primary reason, in addition to proclaim their loyalty to Judaism, as Muslim women do to show they belong to Islam. A Sikh man would be required to wear a turban as he would believe it to be a gift from God, as would an Orthodox Jewish man be required to wear a ‘kippah’ , a small cap. Therefore, on the subject of Muslim women dressing how they wish, some would argue that why they shouldn’t be able to as there are many other religions and cultures that incorporate the same thing. The Islamic veil controversy in France had been on-going over a long period of time, until a ban on the covering of the face in public places was passed by the Senate of France in September 2010. This resulted in the ban of the wearing of face-covering headgear, including the niqab. Some people opposed to this ban, believing this to be an assault of freedom; a Muslim woman’s freedom to wear the niqab has been taken away so that woman is now less free. Others approved of the ban of wearing veil in public buildings as they deemed it valid for security reasons. However, some question that the freedom to follow a religion and put it into practice is of significant importance and wearing the veil is a Muslim woman’s individual right. They would argue that a ban should not solely be passed on one piece of clothing. Although some people would agree with this statement, there are also people who will disagree, and will have strong opinions as to why they believe Muslim women should not be allowed to dress how they wish. They would believe the burqa and niqab to be a threat to society or a Muslim woman wearing these garments is a symbol of female oppression. For example, the English Defence League is a human rights organisation protesting about Islamic extremism. The EDL’s leader, Tommy Robinson strongly believes that Muslim extremists are an actual threat to society and that people from other cultures i.e. Muslims are the main cause of Britain’s economic problems. Robinson, who has been involved in the media recently states, ‘I am actually offended when I see a woman in a burqa on the street…it needs to be banned straightaway’. This is an example of freedom of speech; however to what extent can this be described as discrimination? It is estimated that there are 100,000 supporters of the EDL in just Britain alone, and this number is likely to increase in the future, as controversy continues. Some people believe that in the UK, Muslim women should dress how non-Muslim would and that religion should not be allowed to be used to dictate culture in a country. Some Muslim women follow this tradition and choose not to wear the hijab or any Islamic clothing, due to the belief that Islamic culture does not have to be followed exactly. For example, Shanna Bukhari is a 24 year old model who became the first Muslim to represent the UK in the Miss Universe Contest 2011 . She strongly believes Muslim women in the UK should be allowed to have a western lifestyle, regardless of how strict their religion/culture is. Shanna Bukhari is an example of how different Muslim women interpret their lifestyle choices. In conclusion, different people will have different opinions on the topic of Muslim women dressing how they wish. Some may believe it is harmless and that Muslim women have the right to choose how they live their lives, like everybody else. On the other hand, other people may believe it is dangerous and a threat to society. We live in a multicultural society where it is completely normal to see a woman adorning the headscarf in the street. I fail to see how that affects anybody else and how a piece of clothing can be a threat to society. In the 21st Century, people do what they like, study what they like, eat what they want, do as they wish, so why should people not wear certain clothes if they want to? People can follow a religion if they want, and those that do, we should respect their culture and tradition. Religions like Judaism also enforces Jewish women to be modest with their clothing, therefore Islam should not be scrutinised for actually putting the hijab to practise. Many misconceptions are constantly given in the way of Islam, such as Islam being linked to terrorism and the controversy of the veil; however I firmly believe that each culture, tradition and religion should be respected and treated equally. Some people grow so accustomed to the media creating stereotypes of Muslims and opinions for them, that their brains automatically register whatever information they hear or read as ‘correct’. Not all Muslims are extremists and not all Muslims think alike. The hijab is merely a symbol of Islam, and Islam is a religion of peace. Being a Muslim and wearing the hijab myself, I strongly believe that Muslim women have the right to dress how they wish.

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College Essay: The veil: ‘A means of empowerment’

Being Muslim isn’t something I can hide. I wear it in my dress and I show it in my actions.

My heartbeat increased and my palms started to sweat as I slowly walked by my neighbors’ house, hoping they didn’t notice me. Even though I wasn’t looking at them, I could feel them staring.

I expected myself to be brave and stand up straight, but I couldn’t. I tried to tiptoe my way past their front yard.

I thought I was free from his attacks, but then I heard my neighbor say, “Terrorist.” When I heard that, I bit my lip to try to contain myself from exploding on him.

These are the attacks I get for being a Muslim woman.

Being Muslim isn’t something I can hide. I wear it in my dress and I show it in my actions. Through these insults, I’ve realized that I can’t change people’s opinions of Muslims by fighting or arguing with them, but through education I can teach people about my faith and what it means to be a Muslim woman. These situations have strengthened my faith and devotion to Islam. I view my veil not as a weakness but as a means of empowerment.

As a child I never realized people didn’t wear hijabs. Since I was born in Somalia, I was surrounded by people who dressed like me and practiced my religion. I didn’t feel different.

Then the civil war hit, and I was forced out of my country. My family of seven found ourselves in a refugee camp in Kenya. Later, we had permission to fly to the U.S., not knowing I would leave a physical struggle only to enter an emotional one.

When I arrived in America, it was a culture shock for me. Everything was different, from the way people dressed to the way they ate. It was the small things that stuck out to me.

For example, in Somalia, my neighbors were more like family. If someone saw you wandering around, they probably knew your family and would take you home. In America my neighbors were distant. They didn’t visit, say hello or ask how I was doing. We were more like strangers. As a child that made me feel alone.

In order for me to not forget my culture, my parents enrolled me in a charter school that has a big Somali population. I was slowly exposed to other cultures, but I made sure not to forget mine. Growing up in America, I’ve seen many Somali kids change themselves to fit in, losing religion and culture. Some fully assimilate, leaving behind their family, while others accept some concepts of American culture but still keep their traditions.

Wearing the hijab is a reminder of my beliefs. I wear it through the heat of the summer, through the cold of winter and despite the curious stares. It takes willpower. Many would give up, but I’m not the average person. I wear my hijab because it’s part of who I am.

I am very dedicated and I don’t give up easily when things get tough. Negative comments don’t get to me anymore, because my experiences have made me more devoted to my faith.

I was 12 years old when my neighbor called me a terrorist. Back then I would always have a reply ready for him, but now I realize all he wanted was a reaction.

At age 17, I do things differently. I’ve realized people will try to put you down, but you can’t let that impact your actions or decisions.

My struggles in life have made me a stronger person. Wearing the veil has made me the strong Muslim woman that I am today. But to succeed, and to help my neighbor understand me, I need an education that teaches me how to share my stories with the world and help the Somali community voices be heard.

ThreeSixty Journalism,

a nonprofit program of the College of Arts and Sciences at the University of St. Thomas, uses the principles of strong writing and reporting to help diverse Minnesota youth tell the stories of their lives and communities.

en العربية ar English en Français fr Indonesian id اردو ur 中文 zh

Ruling on celebrating World Hijab Day

Publication : 01-03-2016

Praise be to Allah.

World Hijab Day is an idea promoted by a Muslim woman living in the USA called Nazma Khan. She is a Muslim woman of Bengali origin who migrated to the US when she was eleven years old, and she faced all kinds of harrassment and pressure because of her hijab, which made her think of a way to put a stop to this discrimination against the hijab. The way she came up with was to call women of all countries, religions and races to put on the hijab for at least one day, namely the first day of February, which is known as World Hijab Day.

Hijab is a well-established obligation that Allah, may He be glorified, has prescribed for believing women. It is a symbol of chastity and a sign of dignity and piety. Muslim scholars, preachers and individuals must do their utmost to call people to it and encourage it, but despite that the methods used to achieve this aim must be methods that are prescribed in Islam, because the means of pursuing praiseworthy goals should be in accordance with Islamic teaching. As for designating a particular day in the year, that is repeated every year and is called World Hijab Day, that is not permissible, for the following reasons:

Firstly:

This involves imitating the traditions of the disbelievers who are enemies to Allah, may He be glorified, and are enemies to His Messengers. It is they who introduced such ideas, and allocated for every issue that they want to promote and disseminate an occasion to celebrate it, that is repeated every year, such as the International Day of the Child, the International Day Against Violence Against Women, International Cancer Day, the International Day for People with Special Needs, Mother’s Day, national festivals (such as Independence Day and the like), and many other examples of such innovations and evil practices for which Allah has not sent down any authority.

Rather these things are more akin to reprehensible innovations, because allocating a particular day that is repeated every year, on which people gather to do certain things makes this day a kind of “eid” or festival, because the root meaning of the word eid refers to something that returns and is repeated.

The scholars of the Standing Committee said, in Fataawa al-Lajnah ad-Daa’imah – vol. 1 (3/88): Eid is a word that refers to something that is repeated, of gatherings in a customary manner, either once a year, once a month, or once a week, and the like. So the word eid refers to several things, such as a special day that is repeated, such as the day of Eid al-Fitr or the day of Jumu‘ah (Friday); the gatherings held on those days; or the activities that are done on those days, both acts of worship and customs and traditions. End quote.

See also the answer to question no 10070 .

The prescription of eids or festivals can only come from Allah, may He be glorified, like all other matters of prescription or legislation, that can only come from Allah, may He be glorified and exalted, to Whom belong the power of creation and command, legislation and ruling, permitting and forbidding. Allah, may He be glorified, has not prescribed for us Muslims anything but two eids only, namely Eid al-Adha and Eid al-Fitr; then there is the weekly “eid”, which is the day of Jumu‘ah (Friday).

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

All eids or festivals other than the prescribed eids are innovated festivals that have been introduced into the religion. They were not known at the time of the righteous early generations, and they may have originated among non-Muslims. Therefore they involve the innovation of imitating the enemies of Allah, may He be glorified and exalted. The prescribed eids are well known to the Muslims; they are Eid al-Fitr and Eid al-Adha, as well as the weekly eid (the day of Jumu‘ah). There are no other eids in Islam apart from these three.

End quote from Majmoo‘ Fataawa Ibn ‘Uthaymeen (2/301)

Secondly:

The celebrations that happen on this day involve entertainment, exuberance and foolishness that are contrary to the purpose behind the prescription of the hijab, and indeed all other prescribed rulings. That is because when it comes to the rulings prescribed by Allah, may He be glorified, people should hasten to do them and adhere to them in a spirit of humility, submission, seeking reward from Allah and aiming thereby to draw close to Allah, may He be glorified, hoping for His reward and fearing His wrath and punishment. As for women gathering on the so-called World Hijab Day, in an atmosphere of fun, playing, celebrating and exuberance, inviting women of all religions, nationalities and races to put on the hijab for a single day so they can take pictures and publish these pictures as a kind of advertisement, then take off the hijab after that – all of that is a kind of toying with the commands of Allah, because hijab is an act of worship in which it is essential to have the correct intention, seeking reward with Allah and persisting in it.

Thirdly:

The kind of hijab that women wear on this day often makes a mockery of this divinely-ordained obligation, and does more harm than good. That is because with regard to hijab as prescribed in Islam, there are conditions and criteria which, if they are met, then it is the correct Islamic hijab that Allah has enjoined upon women. But if these conditions are not met – in full or in part – then this cannot be called correct Islamic hijab. These criteria have been discussed previously in fatwa no. 6991 . As for the hijab that women wear on this occasion, in most cases it has nothing to do with correct Islamic hijab; in fact all that the woman does in this case is cover her hair and body, but at the same time she may be wearing pants, or the clothes may be tight and show the shape of the body, or she may be wearing make-up, or the clothes that she is wearing may be an adornment in and of themselves, as they are colourful, adorned and attract attention or provoke desire in sick hearts. All of these things are contrary to the hijab that Allah has enjoined.

Based on that, celebrating so-called World Hijab Day is not permissible, even if the intention of the people behind it is good and sincere. However sincere intention alone is not sufficient; rather it is essential that the methods used should be in accordance with Islamic teachings, and not involve anything that is contrary to the command of Allah, may He be glorified.

However, if a group of Muslims, men or women, gather in a certain place at a certain time in order to promote the obligation of hijab and inform people about it, then this is a good thing and comes under the promotion of what is right and good, that Allah, may He be glorified, has enjoined upon us. But when doing that, it is essential to adhere to the following guidelines:

· they should not imitate the disbelievers and their customary practices in celebrating such things

· they should not allocate a specific day that is repeated every year, because this is a kind of innovation, as explained above

· they should call women to adhere to correct Islamic hijab, fulfilling all the criteria and conditions that have been explained by the scholars, as discussed in the fatwa referred to above

· they should inform women that hijab is a well-established obligation and an important act of worship, in which believing women worship Allah, so they should hasten to do it and persist in it. As for calling women to put on hijab for one or two days, and the like, that is not permissible.

And Allah knows best.

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South Seattle Emerald

A sign with a watermelon and “Free Palestine” is seen at the 76th Anniversary of the Nakba during a rally at Westlake Park.

PHOTO ESSAY | Pro-Palestinian Protesters Mark 76th Anniversary of the Nakba

Hundreds gathered to rally and march at westlake, where activists painted a mural..

by Alex Garland

On Saturday, May 11, hundreds gathered in Westlake Park for a rally and march to commemorate the 76th anniversary of the Nakba , which refers to the displacement of Palestinian people by Zionist settlers, and later the Israeli government and the Israel Defense Forces, during the 1948 Arab–Israeli War.

Speakers at the local event included representatives from multiple organizations, a Jewish grandmother, and an Indigenous spoken-word poet. As they addressed the crowd, approximately 25 activists began painting a mural on the ground at Westlake Park. Outlined with chalk and painted with nontoxic and water-soluble paint, the activist-artists finished a large mural that read from top to bottom, “Remember – Long Live Palestinian Resistance – Return” with a red poppy painted in the center. Activists marched a few blocks and returned to Westlake.

“Nakba” translates to “catastrophe” in English. During the 1948 Arab–Israeli War, more than 750,000 Palestinians were forced to uproot their lives, 500 towns and villages were destroyed or renamed by Israeli settlers, and more than 15,000 Palestinians were killed, Palestinian women raped, and hundreds of homes looted.

Since 1948, Palestinians have been denied the right to travel freely, and for those abroad, the right to return to their homeland. This has led to several of the symbols seen during demonstrations: the watermelon, an artistic response to a ban of colors of the Palestinian flag; and the keffiyeh, a type of traditional Palestinian scarf with black and white patterns of olive leaves, fishing nets, and bold lines for the Silk Road.

A woman with a hijab and a Palestinian flag takes a photo with her phone on the 76th anniversary of the Nakba during a rally at Westlake Park. A large crowd of pro-Palestinian protesters stand behind her.

There were no arrests or incidents of violence during the event. The mural has been removed by the City of Seattle.

A demonstrator holds a sign telling the people of Rafah they “aren’t alone” during a rally in Westlake Park commemorating the 76th Anniversary of the Nakba.

Alex Garland is a photojournalist and reporter. With a degree in emergency administration and disaster planning from the University of North Texas, Alex spent his early professional career as a GIS analyst for FEMA. Follow him on Twitter .

📸 Featured Image: A sign with a watermelon and “Free Palestine” is seen at the 76th Anniversary of the Nakba during a rally at Westlake Park. (Photo: Alex Garland)

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