Now I am going to ask you a “Fill in the Blank” question. There are political, economic, cultural, oppressive, feminist-based, family guidance-based, place of birth-based, religious, sociological reasons why woman… (Fill in the blank with: Cover or not cover their hair)

To understand the issue of head covering it is important to realize not all women choose to cover or not cover based on the same reasons. For example a woman may cover simply because she was born in a village in Sivas, Turkey, and this may come naturally. She will see it as something people in her family have been doing for hundreds of years, and might not even give a second thought to the practice. A woman born in Utah, USA may not cover because she has never seen anyone doing it in her family and might not even think about it. Both of these women are not consciously given decisions. They are just the way they are.

Another example may be that a woman in Pakistan, going to a more religious school, may cover not to stand out because she is afraid of peer pressure. And a woman in England going to a liberal school may be afraid of covering because she will stand out and be subjected to a different form of peer pressure.

In different sects of Christianity, Judaism, or Sikhism women may choose to cover their hair. Similarly, they may choose to shave their head if they are practicing Buddhism. Some Muslim women may cover, and others may not. So as you see, the argument about to cover or not to cover is really endless, and as far as I am concerned, is a time consuming debate which could go both ways depending on who is arguing it, and why they are arguing it. Arguments will usually take people nowhere because people going into the argument already have a predetermined opinion. During an argument, the only thing they are focusing on is defeating their opponent. So they are constantly thinking of coming up with new ways to prove why “they are right”, and even if they have not been able to convince their opponent by the end of the argument, they have convinced themselves even further by finding 100 more reasons on why “they are right.” So no, I am not here to offer you my argument on the topic. But instead I am here to share. I will share why I choose to cover and what I feel when I cover, realizing this is utterly personal. I am not speaking on behalf of all Muslim women, nor am I speaking on behalf of what is the right thing to do. I am speaking on behalf of my experience with the Muslim veil; so I can grow, and perhaps you can grow, and by the end perhaps we might be a little more inspired compared to our starting point before this article.

I come from an international family, so I was not raised Muslim. I embraced Islam at the age of 22, only a couple of years ago. My encounter with Islam didn’t come from my family or friends, but it was rather personal. I see it as something that was meant to be and so it happened.

In the days when I used to do makeup and my hair, I would say I could bring some attention to myself; yet no matter how much I dressed up, there was always a woman more beautiful than me in my immediate surroundings. Before submitting to Islam, I did try to compete and shine and draw attention, and I really think that was necessary for me to understand the meaning behind veiling.

It happened very suddenly. I was a student, doing my bachelor’s in the USA. I didn’t really think about it, nor did I really weigh the consequences. One night, I was turning in my bed, from left to right, right to left, unable to sleep and the next day I went out of the house with a black scarf on my head combined with a Victoria’s Secret hoodie and loose jeans, to meet my friend. I texted my friend before meeting her; my text said: “Hey, so I don’t want to shock you, but I am coming to meet you with a Muslim head scarf.” So that is how my story started. But I am not writing to tell you my story; I want to write about the state of worship I feel after I covered.

There is no doubt that female beauty was created by God in such a manner that it almost screams out the beauty of the Divine. And yet, just as many ideologies such as Feminism have pointed out, female beauty and sexuality has been turned into a matter of pure arrogance between woman, dictated by an industry run by men, whose only desire is to make money out of it. To use it and abuse it. Unfortunately, something so Divine, has been turned into something so shallow. They have used it to sell their products and they have used it to control power. And I had bought their story: this is how I know the amount of damage it can cause to a woman. Because it also damaged me. A lot.

I was created fairly beautiful, but instead of being thankful for it, I always competed with it. Sexuality and beauty had turned into things I would compete for, things that I would look at jealously in other women, and realize other women envied in me. It was a cruel competition, when women’s magazines constantly bombarded me beauty products, fashion, surgical and non surgical ways to beautify myself so that I could hold my man’s eyes upon myself. Things I needed to do so he wouldn’t cheat on me. Then I would turn the page, simply turn one thin layer of paper to come across an article about self confidence and the keys to feel beautiful and sexy the way you are. Between two millimeters of thickness lay two incredibly huge concepts that women have been enslaved to. We’ve produced this race that nobody will ever win; and that is the exact point of producing it in the first place. Feeding our ego that makes us feel so good when we declare our beauty to the world, and betrays us when something better comes along.

My aim with my veil is to internalize the philosophy of Rumi, who said, “Die before you die.” I tell myself: “It’s ok, there is no race, step aside. Be humble. Keep your beauty within. Liberate yourself from things that don’t matter. Be afraid that one of your sisters may feel pain in her heart because she feels less because of your beauty. Understand that the most precious creation in this Universe is a human heart. Be sensitive toward the women who have lost their families because of the cruel sexuality games. Be sensitive to those who are going through the pain of anorexia. Care for the ones who are depressed because of their weight. Care for the women who have been used and abused by rich business man only to be thrown away like a piece of garbage and who are feeling lost and empty inside. Don’t judge the women who don’t cover. Don’t judge women who have sexual relationships in return for money. Don’t judge anorexic women trying to models. But instead, care for them. Be sensitive to their feelings, to their inner battles. Step aside from the silent completion that is going on between them, hide your sexuality and let women who are in the competition feel safe in your presence. Be their shelter. Allow her to look at you and know that you are out of the game. Try to give her a moment of peace while she is with you because only God knows the struggles she is going through. Suppress your ego. Know that your value does not depend on how you look but depends on your spirituality. Take every part of ego in your heart and crush it. Crush your desire to be superior to other human beings, in every single aspect. Internalize it in every possible aspect of your life, including spirituality, physical beauty, success, fame or money. Love them, care for them, nourish them. So before going out from your house, first wear your veil over your heart that will protect it from the evil in the world, then complete it with your physical veil. Be at peace. Smile like the Virgin Mary…”

And quite surprisingly, when I was in the Western world, the moment I tried smiling like Mary, I would encounter people acting like Jesus. I am in no means saying veiling is the only way to accomplish this, but I am saying that veiling, together with other practices, has led me to this path and I am very thankful for it. Veiling has become a means of healing for my heart. And for the first time in my life, I felt satisfied with how I looked, which led to self confidence and internal peace. No matter what I say, I can’t express myself better than Rumi did, so I will finish with a quote from him:

“With God two ‘I’s cannot form. You say ‘I’ and he says ‘I’. Either you die before him, or let him die before you, then duality would not remain. But it is impossible for him to die, either subjectively or objectively, since he is the ever living God, the undying. He possesses such gentleness, that if it was possible, He would die before you so that duality may vanish. But since it is impossible for him to die, you die, so He may manifest himself to you and duality may vanish.”

In the northern hemisphere, where annual average rainfall is around 100 kg per square meter in cold and dry regions, boreal forests, with needle-leaf trees, dominate. The southern hemisphere is dominated by savanna; bushes and meadows occupy millions of hectares.. In these regions, natural fires can be the most important factor of ecosystem changes. When looking at the results of these fires, it sometimes seems they were preprogrammed as to when, where, and how they spread.

Examples of fire dependent ecosystems

The cone of the Jack Pine species (Pinus banksiana), which is widely distributed throughout North American forests, requires absolute forest fire in order to release its seeds. The cone of this species can remain on the trees without releasing seeds for years because of climate and the resin layer covering it. Seeds preserved in the cones wait for the next fire; the cone’s scales open with the heat generated during such a fire. The seeds then start their journey towards a piece of soil that they can grow into. Here the role of fire is very important, not only for the dispersal of seeds but also in preparation of germination. The high humidity and low temperatures in the forests of these regions delays the decomposition of fallen leaves. This layer of dead material over the mineral soil is another hindrance for seeds to meet the soil. When scales of the cones open with the help of forest fire, this thick layer of dead leaves is also removed, having burned down to create fertile new soil.

Another example of fire benefiting plants is the chaparral vegetation of the North American forest. This type of plant cover is composed of short, perennial wooden plants and annual non-woody plants. During the hot, dry weather of summer, this vegetative cover becomes particularly vulnerable to fire. A dark black cover composed of unburned parts, frames, and ashes of the plants is left behind. This sight, which is saddening at first, actually hides various beauties in it, and these beauties only emerge after a series of events.

Golden eardrops (Dicentra chrysantha), which is a member of the perennial Chaparral family, is deeply affected by fire. The seed of this plant requires a fire event in the germination season and should be exposed to smoke for at least 10 minutes.

The positive effects of forest fires can also be seen in the healthy survival of an ecosystem. Due to its thick bark, the widely distributed Ponderosa pine (Pinus ponderosa), of North America, is minimally affected by the low, medium level cover fires that happen every five to twenty years. The weak and unhealthy individuals in this dense forest get burned as a result of natural forest fires, leaving healthy, thick barked trees. This way, possible epidemics of harmful forest organisms, via these unhealthy trees, is prevented. In the meantime, due to periodic fires, dead cover, or fallen and dead trees are removed, thus preventing bigger fires.

In the eastern Mediterranean, brutia pine, yellow pine, black pine, aleppo pine, and stone pine can are widely distributed. Among these, brutia pine is spread across a wide area, especially in most fire sensitive regions. It is created with a thicker bark around the trunk compared to other pines. This species can be minimally impacted from low and medium level cover fires. On the other hand, seeds in the cones of brutia pine are thrown far away by the heat of the fire, reaching fertile germinating grounds, thus helping to spread the forest.

References

• Fuller, M. 1991. Forest Fires: An Introduction to Wildland Fire Behavior, Management, Firefighting, and Prevention, SD421.F84, Wiley & Sons, Inc., NY, pp. 238.
• Keeley, J. E. 2007. “Chaparral and Fire,” Fremontia, Volume 35:4, pp. 16-21.
• Bond, W. J., Wilgen, B.W. 1996. Fire and Plants, SE18HN, UK, Chapman & Hall, UK, pp. 259.

A being that covers half the remaining distance with every step can reach its destination only if it can walk for infinity. When the ability to walk is limited, irrespective of the length of the steps taken, one will only be able to cover half the remaining distance, not the entire distance. In other words, there will always be a distance that remains to be covered. To cover more than half would be nothing less than attempting the impossible, because no being lives long enough to do this. With every step that the being moves forward it can only cover half the distance between the location and the destination.

In the light of this mathematical perspective, we can analyze the deeds we carry out and the steps that we have already taken, and those that we will take in our journey through life that is to be carried out towards God. I wonder if the steps we have already taken are enough to acquire His love and consent at the end of the journey. Answering this question in a conclusive way is difficult, because in the end this situation depends on God’s will. Moreover, God informed us of what needs to be done when he sent the Prophets and Books. Prophet Muhammad, peace be upon him, encouraged us to increase our steps in one of his hadith: “He whose two days are equal is at a loss.” As life passes by, we may be satisfied with our performance so far and we may be sure that we will reach our goal, but if our steps which we make for the sake of God are abating, then we are deceiving ourselves. After some time, our steps become so small as to disappear and it becomes impossible to attain our goals. There is no doubt that such a break in our actions creates a lack of progress, and this in turn induces us to take no further steps. In this saying the Prophet, peace be upon him, highlights this danger and advises us to take more steps than the day before.

In another hadith qudsi (a saying uttered by the Prophet but the meaning of which belongs to God) related to the subject, the Prophet describes how to acquire God’s love in the following manner:

“My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. (I protect her/him from hearing, looking at, touching forbidden things and walking on the wrong path.” (Bukhari, Tawhid, 15)

Certainly, there are occasions when we become so enthusiastic that we lose ourselves in the desire to gain the consent of God and to be reunited with God. On special days and nights and at holy times, we push ourselves; at such times we might perform supererogatory prayers. We hope that God the Almighty accepts these prayers; but if this worship is short-lived, it will not be enough to help us reach our goal. As we can understand from the above hadith, what is important is that prayers are constant. In another hadith, the narrator Abdullah bin Amr bin As reports that our Prophet, peace be upon him, told him “O Abdullah! Do not be like such and such a person who used to pray during the nights but gave up later” (Bukhari-Muslim). Again, according to a narration by Aisha, the Messenger of God, peace be upon him, carried out twelve cycles of prayer to compensate a night in which he had been unable to pray because of pain or some other reason (Muslim).

All of this shows us how important it is to be steadfast in prayer. Taking control of one’s carnal self, the believer should walk toward God with constant steps. To attain the prosperity of the servant described in the above hadith qudsi, a person should make obligatory and supererogatory prayers a habit. Although sometimes the carnal self, nafs, and the Devil try to imprison one in hopelessness, the believer should do whatever they can in order not to lose their zeal and enthusiasm. Even if, from time to time, they stumble or fall, they should never fall into a whirlpool of despair and should not be overcome by pessimism. Thoughts about the brevity of their steps or the inadequacy of their worship should never slow the servant down nor should they be a reason for the servant turning back on the road to which they have devoted their lives. We should not forget that “our Lords’ most beloved worship is the one that is consistent, even if it is small.”

from the memoirs of an inventor that lived long, long ago

I especially love when the spider webs shine with the sunrise. The little water beads on them make an extraordinary scene in the early morning. Talking about spiders, how they make their webs is also another beauty. It still blows my mind that they can make such long arches despite their tiny bodies. With the colorful designs on their bodies, spiders are the manifestation of beauty that penetrates even into the smallest holes of the earth. As I am talking about spiders, I would like to tell you a lovely memory of mine about how my admiration of them led me to the discovery of my life.

At the time, there was not much to do other than hunting and picking leaves and fruit. I wanted to do something else. For example, the skins that animals had on them were so fitting, flexible, and nice. We used to take them to put on ourselves; but they did not fit us. They did not cover our bodies totally, and they were stinky. I had a desire to come up with a new way of covering our bodies. I used to sit by the spiders and reflect on this idea a lot while watching them make their webs.

Unfortunately, not everyone was appreciative of the spiders and my interest in them. Whenever my father caught me watching the spiders, he used to mock me and reprimand me for being lazy. He always told me that we needed to get going to hunt something edible, in order not to sleep with empty bellies. You can imagine what torture it was for me to hunt. Killing something of beauty is not beautiful… I knew we had to eat to survive. But maybe I was not the right person to do the killing part. I could cook, I could pick fruit…

One day, when I was watching a spider, I saw a cocoon hanging down from the tree. That was it! The cocoon’s cover was what I was looking for: a large spider web woven densely enough to cover us up. You should have seen me when the idea first came. I couldn’t help but smile so broadly. It had been a long time since I had smiled such a joyous smile. I started running and climbed the hills. To get some rest, I watched the valleys below. Then, once again I took off, and soared down from the hill running; my arms wide open like a bird’s wings.

When I came home, empty-handed to be sure, my mother was not happy at all. “If you don’t want your dad to ruin your night, go and find something before he comes,” she said. Fortunately, I knew some trees that were in fruit just then. I rushed to gather from them to make everybody happy.

Later that night, I had a very scary dream. I was running, and then I suddenly fell into a pit where there was a long snake. The snake started to wind itself around me so that I was totally covered. Then I saw that there was a scorpion in the pit, but it could not approach me because of the snake. Frightened, I woke up screaming. My parents came in to check on me. After a second’s silence, my father said, “I told you not to watch those spiders too much.”

Although I was not really bothered, my parents were getting more and more concerned about me. I was growing to the age of marriage, and they wanted me to have sound spiritual health. The next day, we went to the respected man of God in the village for him to interpret my dream and to get some advice. He said, “The snake in your dream did not harm you. So, it is to be hoped that God will bless you with a cover that is going to protect you from worldly and heavenly harms.” This interpretation was definitely unexpected both by me and by my parents.

Soon after that dream, I talked about my inspiration to my mother, and she told me something invaluable. She said that our great great-grandparents had had beautiful things to wear before they came to this world. When they were sent down here, their beautiful clothes were ripped off. Now that I was thinking about making beautiful garments, maybe this was a heavenly message. Mom wanted me to keep this secret.

I did keep my hopes and inspirations secret, but I did not stop working on them. I was finally inspired by another creature: birds. They made their nests by weaving plants and branches together. That observation brought me to the brim of the discovery of my life, but I was not aware of it at the time.

One day, mom wanted to have a private conversation with me. She said that now I was not a girl anymore but a young woman it was time that I united my life with someone else’s. She said that the guests that had come a few days earlier had come to talk about that issue. They asked my parents for me. At first, I was perplexed to hear all this. I wanted to have some time to prepare myself for the idea. Not long after, the preparations for the wedding were underway, and I was very willing because of the person asking for me.

My groom was the man of God that had interpreted my dream. To suit his status, I wanted to wear something special on the day of the wedding, something never seen before. The days were running by too fast, and bothered by my inability to come up with that special thing, I started spending more time with the spider webs by myself. Mom thought that a gloomy state had befallen on me due to my prospective wedding. She tried to reassure me, calm me, but that was not the case at all. As my state persisted, my parents’ worries grew too. They did not want any trouble in this wedding.

Then one day, I received the first gift for my wedding, before the wedding actually happened. I was inspired to weave the leaves and stems of plants to cover myself just like the winding of that snake in my dream and the cocoon of the spider. With the joy of this heavenly gift, I quickly finished making my garment. This discovery was certainly a heavenly beauty that was sent to celebrate my wedding. With the new garment on me, I was so beautiful, and with the man of my life, I was so happy.

Seth Mette has a PhD in Aerospace Engineering and is currently working as a postdoctoral fellow at West Virginia University. He has a special interest in psychological fiction.

There are a great many similarities between the three monotheistic traditions, Judaism, Christianity, and Islam. The central goal of the religious journey in these Abrahamic traditions is to acknowledge the Creator and to love Him by obeying His wise and compassionate guidance. A common area where almost all the doctrines of the three traditions are overlapping is unquestionably “morals.” Decency, chastity, modesty, righteousness, and purity are virtues that believers are encouraged and required to struggle to achieve.

When people look at Muslim women who wear a headscarf, usually they only notice the headscarf as being different than Western-style clothing. Many believers who wear a headscarf prefer to use the term “modest dress” since it captures the essence of the practice better. Modest dress is prescribed to both men and women in the Qur’an. The general guidelines include covering certain parts of the body, wearing loose and non-transparent clothing to conceal the silhouette, and to dress in such a way as not to draw attention to one’s self. Modest clothing and covering the body is enjoined for men as well as for women; men are advised to cover at least between the knees and the navel, whereas for women the only parts that can be revealed are the face, hands, and feet. This difference is solely due to the physical nature and attractiveness of the female body, and should not be misinterpreted as gender inequality. Still, most men prefer to cover themselves from head to toe especially during prayer as a sign of respect in the presence of God Almighty.

Nevertheless, some people have a hard time grasping why the hair is so important. First, the hair is only one of the many parts that need to be covered. Second, if hair was not so attractive, women would not spend hours in front of the mirror or spend hundreds of dollars to make their hair pretty! However, the concept of covering in Islam is not restricted to only the headscarf, which would be undermining the meaning and effect of this practice. The underlying principle is to keep your beauty to yourself, your spouse, and those of the same sex, so that you will not be viewed as an “object.” The ultimate goal is to be modest before God and other human beings. Western feminists contend that one of the greatest problems of our age is the reduction of women to mere objects that are valued only for their physical beauty. I must add, though, that in Islam, physical beauty and marital relations are not viewed as a sin or something to be ashamed of. They are a gift of God and we are to enjoy them within the limits prescribed by God.

In the Qur’an, God has commanded believing men and believing women to act in certain ways to avoid indecent interaction with the opposite sex, which has great repercussions for individuals and society in this world and the Hereafter. Islam is a religion of prevention and protection, rather than a religion of punishment. All aspects of Islamic law aim to prevent sin in order to avoid punishment that would otherwise be necessary to ensure perfect justice. (It is also important to point out that in Islam, sin is regarded as a transgression against one’s self or a state of being away from God and acting contrary to our own nature) In other words, God knows His creatures and their weaknesses best and lays down guidelines to keep them from sinning because of His love and mercy for His creatures. Modest dress also has the same logic and nature. God has commanded it in the Qur’an and Prophet Muhammad implemented it in his life and taught it to his followers for sound and compelling reasons.

The practice of wearing modest dress existed in various cultures and religions prior to the advent of Islam. Hence Islam did not invent the covering of one’s hair or modest dress in general. Veiling (I use the term here to refer to wearing a headscarf and not to covering the face as the term “veil” may also connote) was a common practice in the Byzantine Empire during the Hellenistic era and also among the Sassanids of Persia. The veil was a sign of respectability and high status and was used to distinguish noblewomen from slaves and unchaste women who were not allowed to cover their heads. Subsequently, the practice was established in the Judaic and Christian systems ¹ and the Arabic peninsula at large (even prior to the advent of Islam).

Judaic doctrines and traditions have emphasized the covering of hair and modest dress throughout history. Rabbinic law forbids the recitation of prayers in the presence of a bareheaded married woman, since it is considered nudity. ² Jewish women in Europe wore the headscarf until the end of the nineteenth century when the pressures of a secular society triumphed over religion. Today, many Jewish women cover their hair in synagogues, yet only certain sects such as Hasidic Jews continue the practice in everyday life by wearing a wig.

The place of veiling in Christianity is as prevalent as in Judaism. The most obvious sign is the modest dress nuns have been wearing for centuries. Veiling was part of the Christian tradition, not exclusively for nuns: “And Rebekah lifted up her eyes and when she saw Isaac… she took her veil and covered herself” (Genesis 24:65). The Catholic Church had a canon up until the 1950s requiring women to cover their hair inside a church. Certain Christian denominations such as the Amish and the Mennonites still retain a head covering for women.

Likewise, there is a strong connection between clothing, modesty, and morality in Islam. Thus, the concept of modesty extends beyond mere clothing and encompasses austere manners. This ideal code of conduct and modest dress are required from both men and women. There is strong emphasis on the protection of people’s dignity in the Qur’an. (For instance, assaulting someone with words or slander is a grave transgression.) One of the most compelling reasons for modest dress in the Qur’an is modesty and to protect women from molestation. It is not a sign of male superiority or of high status, as was the case in ancient societies.

And tell the believing women that they (also) should restrain their gaze (from looking at the men whom it is lawful for them to marry, and from others’ private parts), and guard their private parts, and that they should not display their charms except that which is revealed of itself; and let them draw their veils over their bosoms, and (tell them) not to display their charms to any save their husbands, or their fathers (and grandfathers and both paternal and maternal uncles), or the fathers of their husbands, or their sons, or the sons of their husbands (both their own and stepsons and grandsons), or their brothers (and foster- and step-brothers), or the sons of their brothers, or the sons of their sisters, or the Muslim women and the women of good conduct with whom they associate, or those their right hands possess, or the male attendants in their service free of sexual desire, or children that are as yet unaware of femininity. Nor should they stamp their feet (i.e. act in such a manner as) to draw attention to their charms (and arouse passion of men). And O believers, turn to God all together in repentance that you may attain true prosperity. (Nur 24:31)

Reasons for wearing modest dress

First and foremost, it is essential to know that “There is no compulsion in religion” (Baqara 2: 256). Faith is a personal matter between a believer and her Creator. Likewise, choosing to put one’s faith into practice is a natural outcome of the believer’s spiritual journey. I decided to start wearing the headscarf after about two years of soul searching.

Despite being raised in a Muslim family and a predominantly Muslim society, I was taken by the numerous positivist philosophies sweeping away the young generations. I did have a vague belief in God that I never really thought about or confirmed in my heart and my mind. Hence, I did not really know what I believed in and why, which made it all the easier to drift away on the currents of disbelief. I cannot thank God enough though for bringing certain seemingly difficult incidents into my life that forced me to question who I was and where I was going.

As a matter of fact, every person is endowed with the inner urge to find meaning in his or her existence. If and when we choose not to shut off these existential questions and try to find satisfying answers, our personal quest for our Creator begins. We are all given numerous faculties, such as our mind, heart, senses, and so forth, that are meant to be used in this quest. By observing the universe and our own continuous creation, we can witness that there is no deity but God, and that He is the Creator of causes and effects simultaneously. This confirmation compels us to heed the message of God (the scriptures) and to read it with an open mind and heart to verify its truth. Once we confirm that the Qur’an is indeed our Creator’s message sent to us personally to inform us of the purpose of our creation, then our worldview is transformed. In a way, the Qur’an is like a manual. It is “our” manual, teaching us how best to use our faculties and our lives. God is telling us why and how He creates us (what our reality is) and what sort of attitude and conduct is in harmony with our creation (our nature, fitrah). If we follow His recommendations, which are glad tidings (bushra), we will be at peace with ourselves and the universe. He also warns us that when we do not follow the instructions in the manual, we may harm ourselves. In other words, we will be unhappy and live in a “hellish” state of mind and heart in this life and the Hereafter. It is ultimately our choice (since we are given free will) to heed and follow this manual or not. Every believer can experience and attest to the truth of the message in their life (or not).

Analyzing the messages in the Qur’an from this paradigm, we may find endless wisdom and mercy in its recommendations. The following is a summary of the many wisdoms and the mercy I see in the prescription of modest dress for all believers who may choose to adopt it in their lives, and this is why I decided to start practicing it:

A. Individual level: Inner peace and harmony

Adhering to the guidelines of Islamic modest dress brings inner peace to the individual for several reasons. Modesty and striving to mold one’s self in Islamic manners helps to discipline our ego which is the main source of personal ills. When I use the term “Islamic.” I am particularly referring to the literal meaning of the word Islam, “submission.” So, a Muslim is someone who tries to submit her free will to the Truth, that is, the truth that we (and everything else around us) are being sustained and created continuously by God, and do not exist independently. Our ego, which is only one of the many faculties we have, is given to us as a tool. By striving to discipline its excessive desires, and channeling them in a positive direction, we transform ourselves for the better. ³ Submitting to the wisdom and compassion of God and obeying His recommendations about how we should dress is only one of many aspects of trust in God. Adhering to modest dress always reminds us that God is Ever-Seeing and that we are constantly in the presence of God. This is the utmost source of inner peace.

As a side note I would like to also add that many women mention that wearing modest dress frees them from the pressures of society to conform to a particular physical type or to fashion. Knowing that they are not being judged as feminine “objects” helps to enhance their self-esteem. When we dress and act modestly, others value us as human beings based on character and intelligence.

B. Family life: Solidarity and peace

The family is considered a vital unit in Islam. A peaceful marriage is essential for many reasons, one of which is the adequate upbringing of children. The break up of families leads to crisis for family members as well as society as a whole. That is why divorce is described as the most disliked of the permissible practices. The practice of modest dress and piety by both husbands and wives may help to maintain the solidarity of the family. Being extremely careful about the way one acts, talks, and dresses around the other sex may serve as a barrier preventing many indecencies from occurring. As I mentioned above, Islam is a religion of prevention (vs. punishment). Therefore, all the ways to temptation are blocked in case we destroy our lives in this world and the Hereafter. Statistics leave no doubt that these incidents are very common in both Western and Eastern societies in this century due to the decay of the role and importance of religion in the face of the rise of materialism.

Thus, the Qur’an and the Prophetic traditions on the matter of modest dress and manners aim to reduce these indecencies and preserve peaceful marriages. Even though many examples of men and women who claim to be pious, yet engage in unlawful acts with the opposite sex, may be cited, the ideal of Islam still proves to be true. God knows that human beings are imperfect creatures and the guidelines are there to set the perfect standards one should struggle to achieve.

C. Social level: Perseverance of society

Islam does not only seek to guide the individual out of the context of her surroundings. The realities of everyday life require human beings to interact with others unceasingly, hence social matters are also addressed in the Qur’an. The modesty of an individual’s dress and manners automatically affect society at large. Indeed, the problems of sexual harassment of women and sexual assault are widespread in our societies. Trying to catch and punish the perpetrators of these offences after the harm is done does not solve the problem. Individuals should reform themselves, learn good morals and values. Only in such a way can the entire society be reformed. When and if women practice ranges of nudity, the society at large is affected negatively. For instance, harmony among married couples and the piety of individuals may deteriorate. This does not mean that only women must watch the way they act and dress, but as the Qur’anic verse 24:30 states, men are obligated to lower their gaze and adopt modest dress and manners as well.

Tell the believing men that they should restrain their gaze (from looking at the women whom it is lawful for them to marry, and from others’ private parts), and guard their private parts and chastity. This is what is purer for them. God is fully aware of all that they do. (Nur 24:30)

Men are first warned to control themselves, and then the required dress for men and women complements the decency of society. Also, to reduce the debate only to the matter of clothing is indeed wrong and misrepresentative of Islam. God is concerned with our inner selves primarily. Thus, modest dress serves its purpose only when it is appropriately complemented by the right morals and manners, and a whole Islamic way of life.

Eren Tatari is a PhD student in the Political Science Department, Indiana University, Bloomington. Her research interests include Muslims in Western politics, gender studies, and the political representation of minorities.

Notes

1. Esposito, John. The Oxford Encyclopedia of Modern Islamic World, OUP, 1995, pp. 108–111.
2. Muhammad, Sherif. “Women and their Legal Rights in Monotheistic Religions.” The Fountain, Issue 41, Jan-Mar 2003, pp. 30–44.
3. For instance, the ego falsely claims or wants to be independent. It does not like to recognize authority or feel gratitude. Hence, the challenge is to use the other faculties God has given us (such as our intellect and heart) to discipline our ego and submit our free will to God’s will. In Islam, human beings are not deemed intrinsically evil. We have the potential to be higher than angels or lower than animals. We have been given many faculties as tools to find and stay on the Straight Path.

References

• Unal, Ali. The Qur’an with Annotated Interpretation in Modern English, NJ: The Light, Inc., 2006.