Analysing World Hijab Day: Is it a form of Cultural and Religious Appropriation?

The 1st of February 2015 marked the world’s first “World Hijab Day”, with the aims to foster tolerance, interfaith dialogue and understanding to engage the wider society as to the daily trials and tribulations of Muslim women who experience Islamophobia due to observing the Islamic prescribed requirement of hijab. The idea for this day came from an American Muslim woman called Nazma Khan, in which she explained the reason as to why there was a need to create this day and campaign. It is common knowledge that for women who wear hijab, they are amongst the most vulnerable and are more likely to be victims of Islamophobic abuse in comparison to their male counterparts.

In the midst of the social media support that many have given for World Hijab Day, as exemplified in the numerous Facebook posts and hashtag Tweets trending the topic, it can make both the non-Muslim observer and fellow Muslims wonder as whether such day holds tenability in truly creating an understanding as to hardships endured by Muslim women. As much as one can sympathise and support the aims behind World Hijab Day, there are legitimate grounds for one to think that are elements of appropriation. Furthermore, this is an opinion shared by many, but voiced by few. In analysing World Hijab Day, it is in no way undermining the achievements of the campaign, neither is it a form of criticism. It is just simply exploring the other side of the coin: the alternative viewpoint others may have.

The first ground in which it could be argued that World Hijab Day does entail elements of appropriation would be the unrealistic results it may yield. Participating in such an event or practice in itself does not give you an authentic first-hand experience of the daily trials and tribulations that a veiled Muslim woman, (irrespective of race, ethnicity, age or socio-economic status) experiences just for wearing a hijab. Neither does it negate the fact that Islamophobic abuse, especially towards Muslim women, is a disconcerting and growing problem. Rather what would be more constructive would be to talk to a veiled Muslim woman (colloquially referred to a as a “hijabi”) and genuinely listen to her concerns, this would give a more valuable insight and understanding as to the realities of being a Muslim woman living in the West.

Additionally, for those who have been unfortunate in being a victim of Islamophobic abuse with all its emotional and psychological effects, why would such a person invite another to experience what this is like?                                                          In the instance that a non-Muslim participant in World Hijab Day incurs any Islamophobic abuse she could easily advance the excuse that she is just engaging in a social experiment, with the perpetrator backing off and perhaps apologising for ‘catching the wrong one’. Furthermore, the participant may equally appreciate the relief of not really being a Muslim woman and having to endure more abuse. Conversely, while the participant may have experienced what Islamophobia may entail, a Muslim woman may not be able to enjoy the same level of relief as she cannot deny being a Muslim but also because in the more than likely event the perpetrator of the attack would not stop their attack.

The effect that World Hijab Day may have upon the wider society, particularly in those living in Muslim minority countries, is that it diminishes the notion of hijab and the act of wearing it, to being something that can be casually worn by anybody any time they felt like doing so. It strips away the religious reverence it has and the reason as to why it is worn – because it is an act of worship (ibadah). By doing this, it may contribute to the ignorance that some members of society, and within the Muslim community, have about the hijab as a garment – further obscuring the lines of fact and fiction, culture and Islam. Although there is a margin of appreciation exercised for non-Muslim women and those Muslim women who do not wear hijab (and are considering wearing it on a permanent basis), the best way to find out first-hand what it is like is to not confine it just World Hijab day, but any other of the 364 days available in the year. If the intent is sincere and the consideration is one you have made for the sake of your Creator, surely you would not wait for one specific day to do this.

World Hijab Day arguably plays into the hands of Islamophobes and the never-ending media sensationalism of the hijab with its negative connotation to oppression. Have you not noticed how other faiths do not have an “[insert whatever faith related topic/issue or garment] World Day”?  Anti-Semitism and anti-Semitic hate crime is also another issue faced by members of the Jewish community (especially Orthodox Jews), yes, even in the 21st century Britain we reside in. But you do not see the men of the wider society dressing up in the Jewish tallit (shawl) or kippah (headcap) or the women in a tischel (headscarf) to gain an experience of those Jews who are recipients of anti-Semitism. The issue with this is that it breeds a culture of seeking validation in order for veiled women to be also seen as “normal” and therefore accepted by Western society. This exemplifies the idea of Muslims as being the “other” category – different by default.  The fact of the matter is that a veiled woman are just like any other woman; the difference is that she does not look to society to validate her choices of clothing; rather she seeks it from a higher power – despite being socially ostracised and receiving abuse for it.

The bottom line is that in order to gain an insight into the experiences of Muslim women, society is going to have to do more than have a World Hijab Day to understand the hardships and struggles endured. It is through active engagement and giving these women a platform to speak, as opposed to the media and other non-Muslim members of society telling them about the issues that affect them, that the problem really be tackled head on.

The True Meaning of Sacrifice: An Eid Al Adha Reflection (Part One)

Okay, I know it’s almost a month since Eid Al Adha but upon the prior ten days leading up the holy day of obligation, I did some element of reflecting (yes, for many of you that know me personally indeed I’m capable of contemplation amidst my hectic work schedule!).

Eid Al Adha is a time that commemorates the sacrifice that Prophet Ibrahim (peace and blessings be upon him) made – or thought he made – of his son. Nobody since then will be asked to make a sacrifice of that magnitude. Having said this, it made me wonder the following: what have we sacrificed collectively as an Ummah for the sake of Allah, and as an individual what have I sacrificed (again for the sake of Allah)? The two-fold questions postulated are both answerable and will be stated and developed.

Now, please note that when I mean the term “I” – being the singular word – I may interchangeable refer to myself in casual thought, but really what I’m doing if anything is trying to probe your thought and analysis.

  1. What have I sacrificed?

This is a question I’m sure you will agree is one that is very intimate, as it urges you to engage with you inner thoughts and reflect very much of your actions of the past and present – but also what you anticipate will be a plan of action for the future in the quest to please you Lord. The deen of Islam is one where great sacrifice is made – both inwardly and outwardly as it would be foolhardy to think that just because you profess Islam as the truth that you won’t be tested. Having said this, we are tested in a plethora of ways of which the most common test (although taking various forms of manifestation) is having an illicit desire for something that is contrary to our Islamic teachings but sustaining the composure to supress those desires.

Sound familiar? Ahhh, yes we indeed we do know this only too well: be it the wearing of hijab, the ever-constant battle with abstinence or the temptation one may have to socialise in places that aren’t conducive of our practice. The fact of the matter is that these desires that we have are very minimal and trivial when put into the context of what the Prophet Ibrahim was asked to sacrifice, or even what many of the Prophets and the pious predecessors had to sacrifice in order to please Allah. What is even more unbelievable is that as individuals we are willing to make sacrifices for things that will only benefit us in the short term – only looking at the situation with often a myopic view. But making a sacrifice for something that will benefit us long term (i.e. in the Hereafter) oh no suddenly you’re not about that life and at times may do so with such a reluctance.

In essence, what I’m saying is that a priority check is needed! And quickly too!

The fact of the matter is that when we sacrifice something for the sake of Allah we are always compensated by Allah in some way, often with something much better. If you don’t see the fruits of your sacrifice in this world you are certain to find it being acknowledged and rewarded in the Hereafter. What is truly sad and ironic on the part of the son of Adam, is that the sacrifices and commands that Allah asks of us are a lot less than what we’d be willing to sacrifice on the Day of Judgement. A day where a mother will distance herself from her child and everybody will be trying to discharge their burdens onto one another to save their own self. Heck, you’d perhaps ransom your own grandma if it granted you salvation!

Only Allah will ask you as to the sacrifices

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