For Muslims around the world this is the month of Ramadan, the ninth month of the Islamic lunar calendar and holds immense significance for Muslims worldwide. Ramadan is believed to be the month during which the Quran was revealed to Prophet Muhammad. In commemorating this extraordinary event, Ramadan serves as a time for Muslims to come together in worship and community, reinforcing bonds among individuals and families. It is also an obligation to fasten, which is one of the Five Pillars of Islam, intended to foster self-discipline, self-reflection, and empathy for the less fortunate. It also encourages Muslims to develop a stronger connection to God (Allah). Overall, Ramadan is a profoundly spiritual and communal time for Muslims, focusing on worship, personal growth, and community support.
March is also recognized as Women’s History Month in many countries, including the United States. During this month, various events, programs, and discussions take place to celebrate and honor the contributions of women throughout history and to raise awareness about women’s rights and issues. International Women’s Day, celebrated on March 8, also falls within this month and serves as a focal point for acknowledging the achievements of women and advocating for gender equality. Therefore, it is fitting to dedicate this article to Albanian women, more specifically Albanian women of Islamic faith, and to address some issues that they are facing even today in the twenty-first century.
Following the fall of communism in Albanian and elsewhere in Balkan, there was e renewed interest in religion of all faiths. People began going back to their places of worship. Consequently, a large number of churches and masques were built, which is all good, humans have a need for some sort of spiritual connection. However, communities also have needs for other institutions such as hospitals, schools, libraries, museums and other, so a balance approach in making such investments, I believe, would please the God more than just building mosques and churches. Recent development, specially amid the Muslim worshipers, brought about another phenomenon not previously prevalent in our area and that is infiltration of foreign cultural heritage and practices adhered to in Arab countries and other Muslims countries in the Middle East. While Albanians share a common religion with these countries, they have nothing in common with them. One of the most disturbing elements is Albanian women starting to wear hijab (headcover) and burka (full body cover), definitely not our cultural or regional tradition. We have our own culture heritage and our own tradition, diply rooted in European tradition to whom we belong. Opinions on who is causing this intrusion in our culture varies, some believe that is being financed by our enemies who would like to weaken our national identity, some believe that our religious leaders and imams lack deep knowledge of the religion and our own cultural heritage and history and are easy manipulated, while some who are doing it from their total ignorance, which led them to become religious extremists. The reality likely encompasses aspects from all these inclinations. The Quran provides profound insights into the roles, rights, and responsibilities of women, emphasizing their significance in both society and spirituality. It lays out clear principles concerning education, equality, and personal development. Regarding women’s dress code, those who study and comprehend the Holy Quran will discover that God does not mandate women to cover their hair, arms, legs, hands, or faces—these clothing limitations are neither divinely ordained nor established as religious laws. Instead, the hijab and burka should be viewed as aspects of cultural or regional tradition. The Quran discusses the believers’ dress code, and a careful examination of the relevant verses can help clarify what is expected of Islamic women in terms of attire.
To grasp the origins of this context, we must journey back 1,400 years to the city of Medina in Saudi Arabia, during a time when Prophet Muhammad was called to address the issue of women facing assaults in the area. Around 600 AD, long before the advent of modern plumbing, a woman needing to relieve herself in the night had to venture out alone into the wilderness for privacy, a scenario still relatable to those living in rural areas today. Alarmingly, a group of men began to take advantage of these night-time outings, lurking at the fringes of the city, shrouded in darkness to conceal their identities. If a woman wore a jilbab, a cloak-like garment, these men recognized that she was not to be harmed. In that era, a jilbab was a status symbol, comparable to a designer trench coat or a high-end jacket today, indicating that the woman was free; being a free woman meant she was protected by her clan and could openly confront an assailant and identify him. Conversely, if a woman went out without a jilbab or dressed more freely, this signaled to the men that she was a slave, rendering her susceptible to attack. Concerned members of the community presented this troubling situation to the Prophet. As with many social, political, and familial challenges he faced during his Prophethood, he sought divine guidance, and as a consequence, a verse was revealed in the Quran, the holy book of Islam, stating:
“O Prophet, tell your wives, your daughters, and the women of the believers to draw their garments around themselves. This is better, so they will not be recognized…”
The verse in question is from Surah Al-Ahzab (Chapter 33) of the Quran, specifically verse 59. This verse underscores the significance of modesty among women within the community of believers, encouraging them to wrap their cloaks around themselves as a means of self-protection and to be recognized as honorable women.
At first glance, this solution seems simple; however, it turned out to be far more complex. The early Muslim community was organized tribally and heavily influenced by social hierarchies, making the notion of not differentiating a free woman from a slave based on her clothing nearly offensive. Moreover, practical considerations arose: how could a slave fulfill her duties if her movement was hindered by a cloak? How would she be able to cook, clean, or collect water?
Ultimately, early Muslim scholars determined that a woman’s attire should be dictated by two primary factors: (1) her societal role and (2) her professional responsibilities. Thus, a woman’s clothing choices should be influenced by cultural conventions and practicality.
For a Muslim woman living in Albania today, as well as in other parts of the Western world, this indicates two things: first, that she has a defined role and function within society where that she can make significant contributions; and second, that while performing her duties in a culture where veiling is not customary—and where choosing to wear a veil may invite harassment—opting for widely accepted clothing such as dresses, jeans, or even yoga pants is not only acceptable but also advisable.
So, how did the perception arise that a Muslim woman must wear a veil as a religious obligation? The term often associated with the Muslim woman’s veil is “Hijab,” an Arabic word that is frequently misunderstood. For those unfamiliar, the Quran comprises 114 chapters, composed in poetic verses totaling over 6,000. Among these, only three verses directly address women’s dress.
The first verse has already been mentioned. The second verse, from Surah Al-Ahzab (33:32), addresses the wives of the Prophet:
“O wives of the Prophet! You are not like any other women: if you are mindful (of Allah), do not be overly effeminate in speech with men, or those with sickness in their hearts may be tempted; speak in a moderate tone.”
The Prophet’s wives occupied a unique position, and their marriage was not an ordinary one. They had exceptional responsibilities to guide and instruct other Muslim women. In Islam, both men and women have significant roles in societal life.
The third verse, found in Surah Al-Nur (24:30-31), bears resemblance to the first and was revealed in response to a specific historical context. It instructs women to draw their veils over their bosoms and to refrain from showcasing their adornment except in the presence of close relatives. Historical records indicate that during the pre-Islamic period, it was common for women to wear a headscarf known as a khimar, which was positioned behind their ears and flowed down their backs. They typically donned a fitted bodice that was left open at the front, thereby revealing part of their bodies. When Islam emerged on the Arabian Peninsula, a verse was revealed instructing women to use this scarf or other garments to cover their chests. This represents the fundamental guidance provided by the Quran regarding women’s attire. Notably, the Quran does not enumerate specific body parts that must be concealed. Many Muslim scholars argue that the vagueness of these verses was intentional, granting women the freedom to determine their dress based on their cultural traditions and changing times. However, this should not be construed as a license to dress in ways that diverge from the cultural and moral norms of their societies, despite how some may interpret it today.
Regarding the term “hijab,” it does not appear in any of the three relevant verses, and it is not specifically defined in the Quran as referring to a woman’s veil. While the term exists in the Quran, it is used in a broader sense to signify a barrier or separation, such as the division between the divine and humanity or between believers and non-believers. It also describes a physical partition that was employed during the time of Muhammad when he spoke with his wives, along with the seclusion sought by Mary during Jesus’s birth. The concept of separation—whether as a physical screen, a barrier, or a distinction—is encompassed by the term “hijab.”
Given that hijab does not pertain specifically to a woman’s veil, why has it come to symbolize the image of a Muslim woman? Furthermore, why have Muslim women around the world not attained equal rights with men, as clearly articulated in the Quran? In some regions, pursuing education can result in violent repercussions; driving may lead to imprisonment; and engaging in political movements can result in public assaults. The curtailment of women’s rights is not exclusive to Islam; such issues are also prevalent in other religions, including Judaism and, to a certain extent, Christianity.
In the context of Islam, historically, proponents of maintaining women’s status as second-class citizens have argued that respectable women should remain in the home and out of public life, as they say was typical during the era of the Prophet. However, were women truly confined to their homes and hidden away 1,400 years ago during Muhammad’s lifetime—long before the rise of feminism? The answer is no. Muhammad’s first wife, Khadija, ran a successful import-export business and was so impressed by Muhammad’s integrity that she eventually proposed to him. How many women today feel comfortable taking the initiative to propose marriage to a man? Muhammad’s second wife, Sawdah, was equally remarkable. She bravely entered battle on a camel, much like a modern woman might operate a combat aircraft like an F-15, a Humvee, or a tank.
But what about other women of that era? Historical records suggest that women actively participated in the Islamic revolution alongside the Prophet. One woman even gained fame as a general, leading her troops into battle while successfully suppressing a rebellion. Men and women interacted openly, exchanged gifts, and it was common for women to choose their husbands and propose marriage. In cases where a relationship didn’t succeed, women had the autonomy to initiate divorce. They even engaged in lively discussions with the Prophet himself.
This leads us to an essential question: If the modern association of Muslim women with the hijab and concepts of societal separation, seclusion, and denial of basic rights does not arise from Islamic history or the Quran, how did it come to be? It may not be surprising that this connection is intentional, despite the challenges of translating the Quran from Arabic with exactness. In recent decades, certain clerics assigned to interpret the Quran across various Muslim communities have infused specific meanings into verses related to women. For instance, there is the previously mentioned verse:
“O Prophet, tell your wives, your daughters, and the women of the believers to draw their garments around themselves; this is better so they may not be recognized and harassed.” Some clerics, though not all, have modified this message, leading certain translations of the Quran to suggest: “O Prophet, instruct your wives, daughters, and the believing women to envelop themselves in garments (with a garment construed as a veil that covers the entire head, face, neck, and chest, extending all the way to the ankles and wrists). Everything on a woman’s body must be concealed except for one eye, which allows her to see where she is going, and her hands should be covered with gloves.”
From this distorted interpretation of the Quran evolved social norms that have ostracized women. Typically, a girl completes only elementary school before marrying, which may mean she is just 11 or 12 years old. She is not able to meet her spiritual obligations to God until she has first satisfied her physical obligations to her husband. If he wishes for her while she is busy doing her daily chores, she is expected to comply. There is an interpretation that Islam prohibits a woman from wearing a bra, as bras elevate and make a woman appear younger, which is considered an act of deception. Moreover, the best and most respected women are often uneducated and lack power, resembling slaves in their status. Thus, they remain at home without complaint, unencumbered by bras, always ready to fulfill his every desire.
Does this reflect God’s will or align with the Quran? Certainly not. It resembles unsettlingly erotic novels of a distorted misogynistic fantasy. These self-proclaimed clerics, along with the fundamentalists and extremists who back them, are not genuinely purifying Islam and restoring it to its true essence; rather, they are akin to those lurking in the shadows on the outskirts of Mecca, eager to exploit women. If fundamentalists truly wish to revert modern Muslim society to the standards of 680 AD, that would be a significant step forward —toward progress.
In conclusion, God does not require women to cover their hair, arms, legs, hands, or face—these clothing restrictions are not divine regulations. Instead, hijab and burka should be considered cultural or regionally traditional practices. While common in some regions, in others, women may wear only modest clothing without head coverings. These practices often reflect local customs, historical contexts, and interpretations of modesty which may be done to fit the cultural tradition. The dress code for the Islamic believers is addressed in the Quran and upon a study of the related Verses, we can come to an understanding of what the dress code is for Muslim lady worshippers. The Quranic verses on women’s rights demonstrate Islam’s commitment to promoting equality, compassion, and justice for all. These verses provide a framework that encourages dignity, autonomy, and respect for women, making Islam one of the first religious traditions to champion women’s rights comprehensively.
Through education, economic empowerment, and equality in marriage, the Quran highlights the vital role women play in society. By understanding these teachings, Muslims and non-Muslims alike can appreciate the Quran’s message of empowerment for women and its call for a just and equitable society.
Final word of advice to Islamic believers of Albanian and in other country in Europe, let’s separate religion from national cultural and historical heritage. The right to freedom of religion is a fundamental human right freedom, protected by article 18 of the United Nations Universal Declaration of Human Rights, and in most countries by their respective constitutions. These right incudes the freedom to practice one’s religion and the freedom from government interference in religion. However, it’s an unwavering right as well and the duty every nation to preserve its national cultural heritage and not allowing any foreign influence to dilute or simply weaken its autochthonous historical and cultural tradition. The burden to separate religion from cultural and regional traditions of other nations, thus preventing from being comingled, lies with righteous religious leaders and clerics. Let’s clean the religious institutions from unscrupulous clerics and preserve our cultural and national identity. While Muslims do share their religion with many other Muslim nations, Albanian Muslims do not have anything in common with their culture and tradition. Time has come for European Muslims to form their own self-regulating authority if they indeed want to be part of European Community. Failing to do so, Muslim women in Europe would be considered anomaly and marginalized – rightfully so because hijab and burka don’t belong in the European culture.
Having said that, the freedom to choose one’s attire is associated with autonomy, privacy, and equality, and is acknowledged as a form of self-expression in international human rights law, particularly in the UN Human Rights Committee’s General Comment 34. Nonetheless, this right is not absolute and is subject to certain restrictions, particularly concerning public morality as stated in Article 19 of the International Covenant on Civil and Political Rights. Societal norms, which often embody the values of the majority, can limit individual expression and may suppress diverse clothing practices. While states have some discretion to regulate attire freedom, any restrictions must be legally justified and comply with the principles of necessity and proportionality, avoiding the enforcement of specific cultural traditions.
