Logical and Meaningful response to Anti-Hijab Sentiments in USA and Elsewhere
As a Corollary, An Analysis of Hijab in Islamic Shari’ah
Recently Hanadi Chehabeddine, a Muslim relations communication expert, the Human Rights Awards recipient of 2016, a published writer posted on Facebook her experience at a Salon. It received more than hundred thousand likes and about seven thousand comments. Why such popular response? The episode involved anti-Muslim remarks which sparks great emotions in most of us. I think the generous response that she got (and others also get it in similar situations) to her letter on the FB is because of the strong sentiments that all of us have about “us against them”. The “Islamophobia” of a section of non-Muslim Americans and the persecution complex of a section of Muslim Americans combines and interacts to stoke this fire of suppressed and expressed antipathy towards one another in our society. This must stop. Each side should realise that that any thing that a Muslim says or does, does not automatically become “Islamic or shari’ah”. Vice Versa any remark or action against a Muslim is not necessarily Islamophobia. Each case needs a little thinking and analysis before any action. However Hanadi has a different explanation. She puts very gracefully the cause of the great enthusiasm she received as “because people saw an inspirational way to deal with the hate that some Americans are projecting”. I hope and pray that she is right as I am sure her’s is the outlook that provides some hope of diminishing if not eliminating this dangerous problem. I think we have a lot to learn form her response to her painful experience.
After learning about her experience, I posted to her on FB: “Hanadi Chehabeddine: I seem to be missing something here. A religiously biased and rude person passed some anti-Muslim remarks to her client with a deliberate intention to hurt you. A deplorable act. You had the courage and thoughtfulness to contact the person to clarify the facts. She was apparently not available. So you left a note, no response. She does not want to face you. A coward and a bully. But that is all. She has a right to avoid you. And pardon me, she is not obliged to respond to you. Islamic morality wants us to leave her alone. What is all this excitement about? I would like to read your note and the letter. Can I get a link for them?
I was very impressed by her very mature and balanced response. It guides us on how to approach and tackle this often quoted problem of “Islamophobia”. She wrote: “Khalid, the post got a lot of attention I believe because people saw an inspirational way to deal with the hate that some Americans are projecting. The comments on the post give you a better idea. I can understand not seeing the big deal if you don't live in the US and yes I left her alone but I wrote about my experience and did not mention the salon nor her name because that is really not the point”.
Her article in MINNPOST "Hair-raising haircut underscores our need to talk about Islam" describes her experience at the salon, the note she wrote and her comments. She had special arrangements at the salon for privacy so that she can remove her headscarf. During the haircut she heard some ugly remarks about Islam passed by another hairdresser at the adjoining counter. After she had finished, she tried to contact that hairdresser; of no avail. She then left a note for her at the suggestion of the Manager which I find very powerful: “Dear Friend, I overheard the conversation with your client talking about Sharia Law and Islamic practices. As a Muslim woman, I want to ask if you have a Muslim friend or an Islamic source where you get your information. I believe we need to be more informed in our conversations, making them part of the solution and not part of the problem. I would like to be your new Muslim friend. I really hope you’ll reach out to me to meet for a coffee or chat whenever you are free.” She left her name and phone number. No reaction.
This is first part of the drama. Instead of our usual strong reaction to the ugly remarks notice a broad-minded invitation for friendship and dialogue! No small matter; needs patience and tolerance. This should serve as a template for all of us in dealing with such matters. And learn it fast before we start dealing with the expected rise of such snubs and indignity in the Trump era.
What followed is more remarkable. A few days later she accidentally met the assistant manager who approached her “with a shaky voice and trembling hands, thanking me for my letter and gracious approach” and said “Your letter brought a lot of people to tears and I want to apologize for what you had to go through in our salon.” After a hug “we had an awesome conversation about unity, diversity and Lebanese food.” The manager also added “Forgive my comment, but we are not really used to having people from your community come across with such grace,” Agreeing with her Hadani added “It’s my Islamic teaching that compelled me to reach out, modeling my prophet Mohammad, peace be upon him, in his mercy and compassion,” She added “Please tell that hairdresser I am still hoping she will call”. Note very carefully Hadani’s concluding remarks “My hope is that we will have the courage to talk about these uncomfortable topics and reach out to one another with nothing but love.” I think the crux and essence of the statement is “with nothing but love”.
“Islamophobia” is almost becoming a buzz word. I am not denying it nor am I playing it down. I also would like to feel the hurt and agony of the victims. However, as the Hanidi experience demonstrates, at most of the scenes of such episodes, there are more individuals who rally round you to support you and comfort you. Realizing this latter fact will help us to react positively to the religious slurs — “with nothing but love”.
While we are at it, there is another angle to this very potent controversy primarily revolving round the headscarf. Let me warn you; this is going to be a sort of in-fighting! My question on the floor: How does Islam or Shari’ah enters into this controversy? What are the sources and the methods we have to determine what dress or outfit does our Shari’ah demands? Each one of us have a right to think what is Islamic and practice it. However it is improper to project to the world as “Islamic Shari’ah”; it should be specified as one of the interpretations. If not, then you are condemning as sinners a large section of Muslims who do not cover their heads because of a different interpretation about “hijab”
In the first place, it is completely wrong to regard the headscarf as the identity of Muslimah and Islam. On the basis of certain interpretations of some ayahs of Surahs Noor and Ahzab, it can be claimed that Shari’ah demands that our women cover their hair and head. Fair enough. But to make it an identity issue? NO, not at all. Islam is a global religion and therefore by definition multicultural, multi ethnic, multi racial with diverse customs, mannerisms and dresses. Yes, Islam and Muslims certainly have an identity: the five daily mandatory prayers and the character that goes with it. Perform this duty regularly and there is no way you will not be identified in your surroundings: school, campus. office, factories, parties and parks as Muslims. Show the character that these prayers demand, you will be looked up and honored; ignore them and you will bring down the reputation of Islam.
As I have pointed out earlier the popular use of word “hijab” is probably erroneous and misleading.
The Quran uses this word in Ayah 53 of Surah Ahzab (no. 33), as meaning a screen, curtain or shield.
One of the lexicon meaning of this word is “the religious law that controls the clothes that Muslim women can wear”. The popular use of the word “hijab” presumably attempts to convey this meaning; but falls extremely short of it. The Shari’ah requires much more than just the headscarf. Perhaps the attire of the Somali sisters in Minnesota qualifies to a great extent the requirement of Shari’ah.
The third lexicon meaning of this word correctly reflects its popular use: “the head covering that some Muslim women wear when they are outside”. Unfortunately a large section of Muslims, use the word “hijab” synonymously with headscarf which has completely replaced the Shari’ah prescription of classical Sunni Islam of burqua, abaya, veil or purdah. A woman in skirts and jeans, or even in short skirts and skinny jeans, in a form fitting maxi, in an elegant, attractive and colorful dress with dark read lipstick, in an outfit with shining embroidery, a barbi doll etc., put a scarf on her head and lo, she becomes a “hijabi”. In her visit to Saudi Arabia Queen Elizabeth of Great Britain had a scarf on her head. A shaikh referred to her in an inter-faith meeting as dawning a “hijab”! In short, the word “hijab” is given a new meaning of just a head scarf and for all practical purposes has replaced the traditional concept of Sunni Islam. I venture to state this has no basis in the Quran, Sunnah, Shari’ah and the Fiqh of the four traditional schools. It is a product of late twentieth century partly as a reaction to the transgressions of the Colonial powers and partly due to regional and ethnic culture and customs.
If we believe that the ayahs 30-31 in Surah Noor (no. 24) and ayahs 32-33, 53 and 59 of Surah Ahzab (no.33), the Sunnah and Hadith prescribes a certain dress and behavior for Muslim women, the details have been worked out for us in the ninth century. Based on these ayahs and the relevant traditions, all the four schools of thought of traditional Sunni Islam have unanimously agreed that “hijab” prescribes the following dress and code of conduct for Muslim women:
Women to stay indoors; home is their workplace
Total segregation of genders at all levels
If a woman has to step out of her home she should be covered in loose cloak as a sort of outer garment from head to foot, covering the neck also. Our Somali sisters in Minnesota provide good example in some respects.
A veil on the face: compulsory by three schools; optional by Hanafia but recommended.
This has been the standard practice in the Muslim world for centuries. In recent times, it started going through a process of amendment and modification mainly under the demands and needs of the changing pattern of life. It has been eroded part by part and step by step. I am not aware if any source in the Shari’ah supports these alterations.The final metamorphosis was seen in late twentieth century when the “headscarf” irrespective of anything else became the sole objective and manifestation of dress code for Muslim sisters and persistently referred to as “hijab”. This practice received a great momentum when the headscarf came to be regarded as “flying the flag of Faith”, a sort of Muslim identity in our confrontation with our previous colonizers and present “West” — “enemies and killers of Muslims”. This outlook was generously bank rolled by petrodollars and ratcheted up by the Saudi-Wahabi propaganda machinery.
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Headscarf alone has NO basis in Shari’ah. If there is one, I would like to know. As a matter of fact, the way it is combined with a Western or Pakistani dress, or with an elegant style, adornment and decoration makes it look like a patchwork or a parody. Albeit, head-covering plus a plain black loose abaya blends smoothly and meets important requirements of the classical Islamic jurisprudence; and therefore is commendable. I admire the sisters who have the courage of their conviction to wear it in a Western Society drawing a negative reaction. May Allah Ta'aala Subhaanahoo reward them for their efforts.
However there are number of eminent scholars with huge following, notably the distinguished intellectual, researcher and academician Javed Ahmed Ghamdi who do not consider the above quoted ayahs in Surahs Noor and Ahzab as prescribing any particular dress code for Muslim women or men. A particular form or style of dress is not the business of Islam according to them. The prevalent suggestions about dress as Islamic are partly due to controversial interpretation of the relevant ayahs and traditions and partly based on historical, social and cultural background. This group of Ulemaa, maintain that the Shari’ah has prescribed strict code of conduct and has ordained clear do’s and don’ts for inter-gender social interaction. This is the Islamic prescription to prevent any indecency and promiscuity in Society and safe guard the institution of Family which is the back bone of an Islamic Society.
While the “hijabis” have full right —and are admired for that — to don their attire and cover their head due to their religious beliefs, they are not justified to call it “Islamic”; this amounts to labelling as sinners those who do not agree with them and do not insist on covering the head. These are two different views and attitudes among Muslims on this issue due to varying interpretation of the relevant religious literature. Lets agree to disagree and keep up mutual discussions and deliberations to find the correct solution.
One final point before I close. The opposition to the headscarf itself is not all religious. It is more a play of human frailties and personal biases . The wearer feels elated and proud that she is upholding the honor of her religion. She has the satisfaction of sacrificing for her religion; of flying the flag of Faith. But it is very and naturally provocative to the opposing group, those who do not believe in it, Muslims and nom-Muslims; as if she is pointing a figure at them. To them, it looks odd and out of place; rather prudish. Let me quote the opposite example to illustrate my point: I cannot help feeling strong resentment when I see innocent teenagers running about in ultra-short shorts. (I hope I do not show it on my face). How can they do this? is my dominant response. But this does not make me “Christophobe”.
