Hijab Islamic Quotes

I have always thought that if women's hair posed so many problems, God would certainly have made us bald.

Some of us cover to protect our bodies some of us cover to protect our souls in both cases, respect their choices.

Hijab adalah pembebasan dari ketergantungan kosmetik dan topeng. Hijab adalah pembebasan untuk jujur pada hatimu. Hijab adalah pembebas jiwamu dari rantai-rantai duniawi.

With my veil I put my faith on display—rather than my beauty. My value as a human is defined by my relationship with God, not by my looks. I cover the irrelevant. And when you look at me, you don’t see a body. You view me only for what I am: a servant of my Creator. You see, as a Muslim woman, I’ve been liberated from a silent kind of bondage. I don’t answer to the slaves of God on earth. I answer to their King.

In the Ummah, there was no tradition of veiling until around 627 C.E., when the so-called “verse of hijab” suddenly descended upon the community. That verse, however, was addressed not to women in general, but exclusively to Muhammad’s wives:

If you ask Muslim women why they cover up, ninety-nine percent of them will say it's to avoid arousing men. Fuck that, where's your self-accountability?

Yet she belongs, finally and truly, only to God. The hijab is a symbol of freedom from the male regard, but also, in our time, of freedom from subjugation by the iron fist of materialism, deterministic science, and the death of meaning. It denotes softness, otherness, inwardness. She is not only caught in a world of power relations, but she inhabits a world of love and sacrifice. This freedom, which is of the conscience, is hers to exercise as she will.

What is it about Islam, I thought, that can make a woman so strong that she no longer strives to be noticed by men, no longer needs the admiring gaze to feel attractive, no longer puts herself on display when the rest of the world is doing just that?

I put my hijab back on, not because a man told me to, but because it’s symbolic of my identity as a Muslim woman, and of my efforts towards humbling myself before God.

What it is about Islam, I thought, that can make a woman so strong that she no longer strives to be noticed by men, no longer needs the admiring gaze to feel attractive, no longer puts herself on display when the rest of the world is doing just that?

I’m not a better Muslim woman because of my hijab and I’m no worse of a Muslim woman without it. I’ll continue to wear my hijab with red lipstick. I’m finally free.

I am convinced that the world’s liberals are to blame for the rise of conservatives. Liberals were meant to uphold values such as freedom of speech, gender equality, free choice in worship and freedom of sexual orientation. But they looked the other way when it came to Islamic societies that stoned and genitally mutilated their women, killed homosexuals, permitted wife beating, enforced the hijab, allowed marriage of minor girls, killed apostates and instituted laws against blasphemy. It was these double standards of liberals that made ordinary people look for solutions from the right.

The reason for this correlation is simple: Islam’s Sharia, its way, teaches intolerance and violence against non-Muslims, no less than it teaches that Muslim women should wear the hijab. Where one returns the other will naturally follow.

Alas! We really do not choose the ending of a journey, especially journeys that transforn1 our lives. For women, security would never return to the city. No more than dreams, can a journey back in time change the fact that the Medina of women would be forever frozen in its violent posture. From then on, women would have to walk the streets of uncaring, unsafe cities, ever watchful, wrapped in their hijab. The veil, which was intended to protect them from violence in the street, would accompany them for centuries, whatever the security situation of the city. For them, peace would never return. Muslim women were to display their hijab everywhere, the vestige of a civil war that would never come to an end.

All these young women these days who describe the veil as a signifier of their identity. I tell them they are suffering what the presently unfashionable philosopher Karl Marx would have called false consciousness. In most of the world the veil is not a free choice. Women are forced into invisibility by men. These girls in the West making their quote-unquote free choices are legitimizing the oppression of their sisters in the parts of the world where the choice is not free.

Everyone seems to agree that it is Minnesotans’ responsibility to assimilate to Somali culture, not the other way around.11 The Catholic University of St. Thomas has installed Islamic prayer rooms and footbaths in order to demonstrate, according to Dean of Students Karen Lange, that the school is “diverse.” Minneapolis’s mayor, Betsy Hodges, has shown up wearing a full hijab to meetings with Somalis. (In fairness, it was “Forbid Your Daughter to Work Outside the Home” Day.)

Sister, you Malaysians always ask the same thing, she smiled. Islam is international and your sisters come in all colors. The important thing is that we pray to the same God. Why are our styles of praying, clothing, hijab, ablution so important to you?”.

His name meant “He Who Fasts for a Hundred Days,” and in person he more than lived up to his name. He was so thin that he looked like skin stretched over bone. While Sister Aziza wore the hijab, Boqol Sawm wore a Saudi robe, a bit short, so that it showed his bony ankles.

Women who get arrested and disappear because they dare to take a scarf off their head in Iran. Women who are arrested and disappear because they drive a car in Saudi Arabia. Women who are arrested or killed for showing their face and hair on social media in Pakistan or Iraq. Those brave women exist all around us, and they want nothing more than to be supported by feminists in the West. ... The free West, where these brave girls used to look to as beacons of light and hope, is supporting their oppressors and ultimately fighting against their progress. In Saudi Arabia, women are burning their niqabs. In Iran, women tie their hijabs on sticks and sway them silently, defiantly in the streets as they are arrested in droves. In the West, we put a Nike swoosh on hijabs.

What a strange fate for Muslim memory, to be called upon in order to censure and punish! What a strange memory, where even dead men and women do not escape attempts at assassination, if by chance they threaten to raise the hijab that covers the mediocrity and servility that is presented to us as tradition. How did the tradition succeed in transforming the Muslim woman into that submissive, marginal creature who buries herself and only goes out into the world timidly and huddled in her veils? Why does the Muslim man need such a mutilated companion?

We accept and willingly support the subjugation of our sisters to the East, even though we would never accept that for ourselves or our sisters in the West. Here, we demand that women be able to "free the nipple," but we support those in the East who demand that women "cover their head." It is devastating to see this disconnect. ... As much as women in the Muslim world are fighting back, we will only succeed if we work together. Women in the East must work together, and women in the West--please reach back your hand and pull women in the East up the road to equality with you.

A deep disconnect exists between the feminists in the Western countries and the feminists in the Muslim-majority countries. Growing up as a first-generation Canadian in a fundamentalist Muslim family, I spent a lot of time being caught between those two worlds. At home I was taught that from the time I was nine years old, I needed to wear a hijab to protect myself from men who wanted to molest me. From my society, I learned that this is called victim blaming. At home I was taught that good, pure, clean girls wore hijab, and filthy, loose, despicable girls did not. From my society, I learned that was called slut shaming.

Islam asserts itself as the religion of the ayat, which is customarily translated as verses, but literally means signs, in the semiotic usage of the word. The Koran is a group of signs to be decoded by al-'aql, the intellect, an intellect that makes the individual responsible and in fact master of himself/herself. In order for God to exist as the locus of power, the law, and social control, it was necessary for the social institution that had previously fulfilled these functions - namely, tribal power - to disappear. The hijab reintroduced the idea that the street was under the control of the sufaha, those who did not restrain their desires and who needed a tribal chieftain to keep them under control.

Just as trying to impose sharia law wouldn't make people into good Muslims, imposing the hijab wouldn't automatically confer modesty. Without fear of God and a true submission to Him, these outward displays of Islamic identities were just about showing off an identity, he explained, not about faith. "There could be people who follow sharia law, but they're not believers," he said. "Or they could be someone who doesn't cover, but they are believers," he said. Covering your head required true commitment before it truly worked. "Clothes don't make your pious," he told his students. "If you're pious, the covering can protect you. But trying to force women into the house, or into the hijab, it's not going to make them pious.

Muslim women, and critics, male and female, of Western models of sex and sexuality, are silenced. The price of speech for a Muslim woman in the West is the disavowal of Islam. Books condemning Islam are picked by publishers and featured on talk shows. Their authors are commended for their courage. Speech in defense of Islam is read as the speech of subjection. Islam oppresses women. Any woman speaking in its favor must be deluded or forced to speak against her will. If she defends the hijab or speaks in defense of polygamy, she cannot be believed. No woman in her right mind could defend these. Any woman who does must be deluded or coerced. The more Muslim women object to Western efforts to "help" them, the more need there is to liberate them.

Many feminists in the Western world are afraid that by supporting their fellow sisters, someone might misconstrue that as ethnocentrism or racism. And even worse than just ignoring them, at times Western corporations actively support the very things that these brave women fight against. The 2019 swimsuit issue of Sports Illustrated featured a burkini. And most egregious, the poster for the Women's March depicts a woman in hijab. ... How can we fight patriarchy while simultaneously supporting Islamic patriarchy? ... People in Muslim majority countries are just trying to progress their culture in thee same way Western culture have. You have been able to abolish slavery. You have been able to fight for women's equality. We just want to do the same.

Umar's solution, imposing the hijab/curtain that hides women instead of changing attitudes and forcing "those in whose heart is a disease" to act differently, was going to overshadow Islam's dimension as a civilization, as a body of thought on the individual and his/her role in society. This body of thought made dar al-Islam (the land of Islam) at the outset a pioneering experiment in terms of individual freedom and democracy. But the hijab fell over Medina and cut short that brief burst of freedom. Paradoxically, 15 centuries later it was colonial power that would force the Muslim states to reopen the question of the rights of the individual and of women. All debates on democracy get tied up in the woman question and that piece of cloth that opponents of human rights today claim to be the very essence of Muslim identity.

In the struggle between Muhammad's dream of a society in which women could move freely around the city (because the social control would be the Muslim faith that disciplines desire), and the customs of the Hypocrites who only thought of a woman as an object of envy and violence, it was this latter vision that would carry the day. The veil represents the triumph of the Hypocrites. Slaves would continue to be harassed and attacked in the streets. The female Muslim population would henceforth be divided by a hijab into two categories: free women, against whom violence is forbidden, and women slaves, toward whom ta'arrud [taking up a position along a woman's path to urge her to fornicate] is permitted. In the logic of the hijab, the law of tribal violence replaces the intellect of the believer, which the Muslim God affirms is indispensable for distinguishing good from evil.

In his theorizaton of crisis racism under Thatcherism and in the France of an insurgent Front national, Etienne Balibar describes how the invocation of crisis licenses the ‘crossing of certain thresholds of intolerance […] which are generally turned on the victims themselves and described as thresholds of tolerance’ (Balibar and Wallerstein 1991: 219, italics in original). Establishing the intolerable is crucial to the exercise of racisms integral to but disavowed in national and European imaginaries (Blommaert and Verschueren 1998: 78). This preserves a hegemonic self-image of the tolerant acting intolerantly under duress: the 2004 redesignation of the wearing of the hijab in France as intrinsically an act of proselytization, the defence of the publication of the Jyllands Posten cartoons as an inclusive act of mockery, the objection to a Muslim cultural centre and ‘inter-faith prayer space’ near the former site of the World Trade Center in New York as an ‘assertion of Islamic triumphalism that we should not tolerate’ (see Pilkington 2010).

The most notorious was the King Fahd Islamic Center in Alipasino Polje, which was filled with dynamism and hate, and there was no shortage of avid young Muslims, such as AIO recruits, in attendance (though it was observed that the mosque was paying war widows 200 marks-about $100-per month to wear hijab).

European states have been banning Muslim women in Europe from wearing the hijab; however, the coronavirus has now compelled not only females but also males around the world to wear life-saving hijab; as English words, Face Masks. Indeed, it verifies the Islamic concept of Hijab protecting from Coronavirus-eyes. It looks like humans are breathing on a science fiction planet, wearing hijabs or masks in various designs and colours; isn't it a Divine warning and penalty?

remember sitting silently still, wishing I could transport myself home. This very same feeling is triggered again, when I see a mob of white supremacists storm the Capitol building, unhinged with racist rage. American terrorists in normcore who’d attack a Sikh or Muslim, totally ignorant of how the turban or hijab are symbols of devotion, marking a person as a believer, as equal under a higher power. Beauty that evades the white supremacist. Back then, my parents told me: Don’t tell anyone your last name is Islam.

I flew home with Iran Air, which gave me six and a half hours to truly appreciate the impact of the international sanctions first hand. The scratchy seat fabric, cigarette-burned plastic washbasins and whiff of engine oil throughout the cabin reminded me of late seventies coach travel, which was probably the last time these planes had had a facelift. I tried to convince myself that Iran Air had prioritised the maintenance of engines and safety features over the interior decor but I wasn’t convinced, especially when the seatbelt refused to budge. The in-flight entertainment had certainly been spared an upgrade, consisting of one small television at the front of the plane showing repeat screenings of a gentle propaganda film featuring chador-clad women gazing at waterfalls and flowers with an appropriately tinkly soundtrack. The stewardesses’ outfits were suitably dreary too. Reflecting Iran Air’s status as the national carrier of the Islamic Republic, they were of course modest to the point of unflattering, with not a single glimpse of neck or hair visible beneath the military style cap and hijab. As we took off, I examined my fellow passengers. Nobody was praying and as soon as we were airborne, every female passenger removed her headscarf without ceremony.

I realized that, by shying away from my accomplishment, I had been making the same mistake that is made by people who question whether or not they should wear hijab--avoiding a good deed because they are not perfect in other ways. The same goes for any act of religious devotion. We allow ourselves to get deterred from doing good because we are not good enough. If we say that out loud, it sounds absurd. And yet we do it. It is one of Satan's favorite tricks to steer someone off the path who cannot be tricked with other transgressions.

By painting the suffering of the Iranian people as a rage against Islam the Western media is not only misrepresenting these brave protests but demeaning them.

I felt safe that people weren't judging me and making assumptions about my character from the length of my skirt or the size of my bra. I felt protected from all the crap about beauty and image. As scared as I was walking around the shops in the hijab, I was also experiencing a feeling of empowerment and freedom. I know I have a long way to go. I still dressed to impress and I took ages to get my make-up, clothes and hijab just right. But I didn't feel I was compromising myself by wanting to make an impression. I was looking and feeling good on my own terms, and boy did that feel awesome.

Maa! I'm not a kid! I've spent every last minute in these past four days thinking through every single potential obstacle. I've predicted all the smart-arse comments people can throw at me. Nappy-head, tea-towel head, camel jockey. and all the rest. Yeah, I'm scared. OK, there, happy? I'm petrified. walked into my classroom and wanted to throw up from how nervous I was. But this decision, it's coming from my heart. I can't explain or rationalize it. OK, I'm doing it because I believe it's my duty and defines me as a Muslim female but it's not as . . . I don't know how to put it.. it's more than just that

She wanted only to have a small space of their own, so they could sleep without her siblings in the room. She wanted to be able to work in a shop and earn some money without having to take her hijab off and show her body. She wanted to live in the caliphate under the protection of Islamic laws, practicing her religion without anxiety, social judgment, and public shaming. She wanted to hang curtains that she had chosen and watch them flutter in the breeze as she cooked dinner in her own kitchen. She wanted to be free of having to hold her tongue when her parents told her what to do, because they were living off their generosity and she could not.

The hijab-related deaths and death sentences in Iran show that breaking the attire laws is more dangerous adventure than breaking the nudity laws.

Remember, in our tradition, a mother’s scarf is passed on to her daughter.

Later, a different uncle, your favorite, summons you to his home. He is the head of your tribe and bound by the laws of society to protect you. He asks you if what he's heard is true, if you've been telling everyone you're a prophet, if you've been converting people to Islam. "Why are you doing this?" he asks. "Can't you do all of this in secret? Why shout it from the tops of the mountains? What is this need to tell everyone?" If you're not disruptive, he says, he can protect you. "Just keep it to yourself, just preach in private.

De islam misbruikt de mensenrechten, onze tolerantie en liberale democratie om het totalitaire systeem van de Islam te installeren. Onder het mom van zelfbeschikkingsrecht wil men hier de hoofddoek toelaten terwijl in de islamlanden vrouwen 0 rechten hebben!

I’m sorry for sisters in France who have to deal with this. And I hope that you won’t compromise. I mean, anything that you’re going to learn in those schools you can learn from home anyway. I would tell the sisters in France that you are already greater teachers than your instructors in those classrooms. And the lessons that you are teaching to the people of France, to the society of France, by your continued compliance with the dignity and the modesty of Islam, those are far more important and far more beneficial lessons for your society than anything they want to teach you.

In 2006, Egyptian bloggers witnessed hundreds of men thronging the streets to celebrate the end of Ramadan, harassing women with or without hijabs, ripping off their clothes, encircling them, and trying to assault them.48 Girls ran for cover in nearby restaurants, taxis, and cinemas. As protests continued in Tahrir Square in 2012, mob attacks against women became more organized. Men formed concentric rings around individual women, stripping and raping them.49 Some Egyptian women spoke out, taking their accounts and video evidence of sexual assaults to police, but little headway was made until laws against sexual harassment were introduced in 2014.50 The rape game crossed the Mediterranean in December 2015. During New Year’s Eve celebrations in Cologne, as we have seen, more than a thousand young men formed rings around individual women, sexually assaulting them.51 When the victims identified the perpetrators as looking “foreign,” “North African,” and “Arab,” they were pilloried as racists on social media.52 The local feminist and magazine editor Alice Schwarzer’s dogged reporting established that the young men had coordinated and planned the attacks that night “to the detriment of the Kufar [infidels].”53 Schwarzer was vindicated twelve months later, when Cologne police chief Jürgen Mathies confirmed that the attacks had been intentionally coordinated to intimidate the German population.

Shrinking from men, being on guard, avoiding drawing attention to oneself: this is the daily life of women in Africa and the Middle East. As girls growing up in Mogadishu and Nairobi, my sister and I covered ourselves with hijabs to conceal ourselves from public view. Today, women in Europe must consider what manner of dress will best deflect the attention of the increasing numbers of men on the prowl.

Being emotionally and socially intelligent can sometimes be more valuable than having the best arguments civilisation has had to offer.

Forgiveness,

I could never forget the face of the man who offered the box of baklava to us on the eve of the Islamic Revolution. He often chased me in my dreams, forcing me to choke down things I never wanted to eat. His keffiyeh became the hallmark of fear, for it represented the revolutionary men who carried guns on the streets and forced us to follow the Islamic hijab in public, which was never before obligatory in Iran.

we need to do about this barbaric practice is raise awareness of it among Americans who have no idea that it is happening. The Aqsa Parvez memorial was the very first occasion on which non-Muslims began to take note of the victims of Islamic honor killing, and to serve notice to their killers that the victims would not be forgotten or their murders ignored. Memorials to Aqsa Parvez were planned in the Canadian town of Pelham, Ontario, and in Jerusalem. Aqsa Parvez was brutally murdered by her father and brother in December 2007 for refusing to wear the Islamic headscarf. But that was only the beginning; the abuse of this girl continued. She was buried in an unmarked grave. Her family refused to acknowledge her life, as she had “dishonored” them. In defiance of her devout father and brother, she had refused to live under the suffocating dictates of Islamic law. The eleventh grade student began taking off her hijab, a traditional Islamic headscarf, when she went to school, and would put it back on when she returned home. Her dad would go to her school during school hours and walk around trying to find her, trying to catch her not wearing Islamic garb, talking to boys, or hanging out with “non-muslims.” “She wanted to dress like us,” said one friend of Aqsa. “To be normal.” For this, her family prefers that she be forgotten—unknown, unloved, unmourned. In December 2008, when I read that Aqsa lay in an unmarked grave, I felt sick. I started a memorial fund to get her a headstone. But I had no idea how difficult

Did you know the following? • Seventy-six countries have laws criminalizing homosexuality. In at least five countries, the death penalty can be applied to those found to be gay.22 • Immigrants can be deported from New Zealand for having a BMI (body mass index) over 35.23 • In Saudi Arabia, a fatwa (Islamic ruling) states that women should not drive because doing so could lead to the removal of the hijab, interactions with men, and “taboo” acts.24 • The “Asexualization Act” of 1909 made it legal in California to forcibly sterilize anyone the state deemed “mentally ill,” “mentally deficient,” or possessing a “feeblemindedness.

It is sad to see that there remains this pervasive idea that Muslims all share a culture. No. They do not. They each have distinct cultures that have just been shrouded by Islam in the same way each individual girl's personality gets shrouded by hijab so that they all start looking the same.

as in the Islamic Republic of Iran, where large numbers of women turned out during the June 2009 post-election demonstrations. Clearly, these women’s grievances went far beyond a single rigged election. One explained, “I see lots of girls and women in these demonstrations. They are all angry, ready to explode, scream out and let the world hear their voice. I want the world to know that as a woman in this country, I have no freedom.” This was not surprising, since Iranian law was formulated in scrupulous adherence to the Koran and Islamic tradition and law. Even the Ayatollah Khomeini’s granddaughter, Zahra Eshraghi, declared that under Islamic law, “a woman is there to fill her husband’s stomach and raise children.” And just weeks after President Barack Obama defended the right of women in non-Muslim countries to cover their heads, brave Iranian women were throwing off their head coverings as a sign of protest against the Islamic regime—with no peep of support from Obama. Journalist Azadeh Moaveni, author of the feminist book Lipstick Jihad, noted that “while it’s not at the top of women’s grievances, the hijab is symbolic. Taking it off is like waving a red flag. Women are saying they are a force to be reckoned with.”10

The technique was something akin to brainwashing, and slowly it began to work. Natalie packed away her old identity and life and became Leila. She did not know her family name; her legend, as they called it, would be given to her last, after a proper foundation had been poured and a frame constructed. In word and deed, she became more pious, more outwardly Islamic. In the evenings, when she ran along the dusty farm roads, she covered her arms and legs. And whenever her instructors were talking about Palestine or Islam, she wore her hijab. She experimented with several different ways of securing it but settled on a simple two-pin method that showed no hair. She thought she looked pretty in the hijab, but didn’t like the way it focused attention on her nose and mouth.

Listening to my tutor tell me the story (of Khalid ibn al-Walid at the Battle of Mu'tah), I was overwhelmed with such pride in my history that I decided in that moment that I wanted to wear a headscarf, as a public marker that I belonged to this people. I wanted it to be so that before people even knew my name, the first thing that they would know about me is that I am a Muslim. I told myself that upon my return to the States, I would wear the headscarf with pride as my outward rebellion against the Islamophobia that had seized me and suffocated me for most of my life. With that decision, I inherited the entire history to which the hijab had been tied, and carried it on my head like an issue for public debate.