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Latest since France enforced in 2004 a national ban on Hijab for students in state schools, similar requirements moved up in the agenda first mostly of national-conservative politicians, all over Europe. Apparently with the "piece of cloth", as can be read again and again, one can successfully make politics.
 No longer exclusively condemned by feminists as a form of oppression and inequality, the debate, growing in momentum, became a confusing jumble of different opinions. While in the last millennium the classic image prevailed of the externally defined Muslima yearning under the patriarchy, in the new millennium the assertion of the symbolism of the cloth came more and more to the foreground. Surely this is also because more and more young women, including increasingly converts, decide voluntarily for the Hijab, and they are ready to defend their decision on demand also publicly. The trend should not be seen as exclusively Islamic.
It is well known since the 70's that in all religious contexts especially in the Christian Free Churches, a massive "awakening" takes place.
Instead of listening to these women and to respect their free decision for the cloth, some feminists throw themselves into compulsive enlightenment apologetics. They call on Muslim women to internalize absolutely and uncritically the equality between men and women recently fought for, and even to take leave from traditional and normatively shaped notions. Where these "compulsory education trials" fail, one endeavors to caricature the Hijab as a political symbol. It is said to be a manifestation of an ideologically bound, political orientation of Islam. Liberal Muslim women, who hardly ever call on normative source texts in questions of ethics, are brought up as "proof" that the wearing of the Hijab or face veil just has to be attributed to a particularly radical form of Islam. Meanwhile, the discourse developed in such a direction that statements such as: who veils herself negates the social dialogue, become presentable.
 How wrong this "evidence" is, shows a superficial glance at the Islamic cultural history. Both the Hijab, as well as various forms of the face veil can be proven in all ages up to the early time of Islam, authoritative for believers. This is not surprising because the Islamic normativity (In), leaves no doubt about the individual religious duty of the Hijab. Before the sources are cited, it should be noted that the Arabic noun Hijab, which today is usually simplified translated as "veil", has a much more fundamental meaning. The verb hajaba means in its basic meaning cover, cover up. An Islamic Hijab, as will be shown right now, does not just mean the headscarf, but also includes the entire chest.
So in the Qur'an, Surat Al Noor, at the beginning of Aya 31, it is written according to the understanding of the translation:
"And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty……"
(Translation of the meaning by Yusuf Ali)
And in Surat Al Ahzab, Aya 59
"O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their persons. That is most convenient, that they should be known (as such) and not molested. And Allah is Oft- Forgiving, Most Merciful."
(Translation of the meaning by Yusuf Ali)
 Even more explicit are the numerous Ahadith (Arabic pl. Prophet sayings) that have been handed down in connection with the hijab duty of the youngest wife of the Prophet (sallaa ALLAH 'aleihi wa sallam), Aisha (razi ALLAH 'anha), or the companion Anas ibn Malik (razi ALLAH 'anhu). Thanks to the clarity of the texts of the authoritative source there is consensus among all recognized Islamic jurists that the wearing of the Hijab is a religious duty and cult act. As the Swiss State doesn't claim a religious power of decision, it must leave the assessment of theological questions to each recognized scholars. Even if the Hijab was not a religious duty, but only a voluntary observance, the legislator in a liberal state should recoil from a restriction of this freedom of religious unfolding. So the Hijab is a normative part of Islamic religious practice and not a mere cultural reminiscence that should be given up with time. If one restricts this religious practice, one violates the individual entitlement to freedom of religion.
In summary, we would like to state that the Hijab in accordance with consensus of all recognized Islamic theologians is a religious duty and act of worship and not a mere symbol. The Federal Constitution protects the free exercise of religion. There arises no disadvantage to anyone when a Muslim woman wears decent clothing in connection with a headscarf or occasionally also the face veil. Therefore, the debate seems to us disconcerting and restricting. The Islamic Central Council of Switzerland (ICCS) promotes in principal the preservation of the freedom of religious unfolding. It wishes a gradual objectification of the debate.
Status: 13th January 2010 / 27th Muharram 1431 |
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