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The Hijab: Divine Law or Cultural Legacy?
For centuries, the hijab has been regarded as a religious obligation for Muslim women, symbolizing modesty and religious commitment. Yet, upon a closer examination of Islamic scripture, particularly the Qur’an, a compelling question arises: Is the hijab truly a divine command, or is it a cultural legacy shaped by centuries of interpretation? The word hijab appears multiple times in the Qur’an, but it is never explicitly linked to a woman’s clothing. Instead, it refers to a “barrier” or “partition”; a separation between people or between the divine and human understanding. This raises the possibility that the concept of the hijab, as we understand it today, may have been shaped more by human interpretation and societal influences than by direct divine mandate.
The Qur’an speaks of modesty, but the references apply to both men and women and emphasize behavioral conduct more than specific dress codes. The notion of women covering their hair or body seems to have evolved through interpretations of Islamic jurisprudence and cultural practices developed centuries after the Prophet’s death. These interpretations, influenced by the prevailing cultural and patriarchal norms, shaped the idea of an obligatory hijab.
In the book Deviation from the Scripture, it is suggested that the concept of the hijab, as a strict religious obligation, could be more of a human deviation from the original teachings of the Qur’an. If the Qur’an does not explicitly command women to cover their hair, then it is worth considering whether such an imposition is truly a divine decree or a cultural tradition that has been incorrectly elevated to the status of religious law. This perspective raises important questions about the guilt and pressure many women feel in following what is often viewed as a religious obligation, especially if it may not be rooted in the direct words of God.
It’s important to clarify, however, that wearing the hijab does not mean a woman is oppressed, uneducated, or lacking agency. On the contrary, many women who choose to wear the hijab are highly educated, independent thinkers, and spiritually committed. Many wear it as a personal choice to express their modesty and devotion to God. The hijab, for them, is not a burden but a symbol of inner strength and faith. The author does not seek to judge or invalidate that deeply personal decision.
Moreover, choosing to wear or not wear the hijab says nothing about a woman’s beauty or her level of attractiveness. Physical appearance and the impression of beauty are highly subjective, ever-changing, and context-dependent; they can shift from one moment to the next, from one place to another, and from one cultural lens to a different one. What one person sees as modest or attractive may be entirely different for someone else. Therefore, wearing or not wearing the hijab does not make a woman more or less beautiful or respectable.
What Deviation from the Scripture aims to do is not to tell women what to wear, but to challenge the widely held belief that hijab is explicitly commanded by God, and that abandoning it would anger Him. That assumption alone places a heavy spiritual burden on women, especially when it cannot be clearly found in the Qur’an. The point of the writing is not to take a side, but to offer space for sincere reflection.
Ultimately, a woman, just like a man, is free to wear whatever she chooses; whether it’s the hijab or any other form of clothing, based on her personal understanding of modesty and faith. If she feels that the hijab brings her closer to God and enhances her modesty, then she should be free and empowered to wear it with pride. But let us not claim that God has commanded it when the scripture does not clearly say so.
It’s time to reexamine the original scripture with open minds, free from centuries of interpretations that may not reflect the true spirit of the Qur’an. True devotion to God requires a sincere understanding of His teachings, not blind adherence to inherited norms.
Read more from “Deviation from the Scripture” – Dr. Mohamad H. Termos.