Feminist movements play a significant role in promoting nudity in all its forms, sometimes under the guise of fashion, other times under the banner of clothing trends, and yet other times in the name of beauty pageants. This approach reduces women to mere commodities and tools of temptation, while imposing a rigid physical standard of beauty and elegance that emphasizes exposing women’s bodies, undermining their modesty and dignity.

“Al-Mujtama” brought this issue to discussion with a group of experts to uncover the secrets behind this spreading “cancer,” which manifests itself in international competitions, global festivals, and prestigious awards.

Dr. Rawda Hamza, Professor of Family and Childhood Institution Management at Helwan University, asserts that a woman’s clothing is a reflection of her identity. Since the beginning of humanity, every society has had traditional attire for both men and women. Over time, cultures have influenced each other, with the dominated often imitating the dominant as a way of coping with the psychological defeat.

Beauty pageants and fashion shows aim to expose women's bodies.

Over time, “fashion” emerged, evolving through various phases. Experts in fashion design often regard the Englishman Charles Frederick Worth as the “father figure of fashion design,” who collaborated with his wife, Marie Vernet, to establish the “House of Worth” in the 19th century. His prominence continued to rise after gaining the admiration of women from European royal families, followed by women from wealthy and elite social classes. He did not limit his work to designing fashion in his home country but expanded to Paris, in the early second half of the 19th century.

Dr. Hamza notes that the connection between women’s fashion and international beauty pageants, along with national-level beauty contests, has significantly contributed to the promotion of revealing clothing trends, swimwear, and other immodest attire. Muslim women have been particularly targeted because the West recognizes that a knowledgeable Muslim family, conscious of its religious obligations, is the primary obstacle to the plans of feminists and global fashion designers who aim to strip women of their modesty.

Dr. Nabil Al-Samalouti, Professor of Sociology and former Dean of the Faculty of Humanities at Al-Azhar University, observes that women’s fashion trends rely on two strategies that are both impermissible in Islam: First: Mastering the art of exposing women’s bodies and accentuating their physical features to present them as ideal models of beauty. Second: Encouraging women to imitate men.

There is a dubious Western agenda to establish a “Feminist United Nations.”

He adds that the influence of French feminist Simone de Beauvoir’s ideas, particularly in her book “The Second Sex,” stems from the idea that “femininity” is the essence of human life. De Beauvoir advocates reclaiming this lost power through sexuality, seduction, and nudity, facilitated by fashion, fashion houses, debauched parties, and beauty pageants. The ultimate goal, she claims, is to control the world and establish a so-called “Feminist United Nations.”

Fashion Obsession

Dr. Manal Youssef, a professor at the Faculty of Education at Damietta University, warns of the dangers of this obsession spreading among Arab and Muslim women, fueled by Western media’s promotion of the latest fashion trends and their association with modernity and uniqueness. Social media and other platforms market these trends at outrageous prices under the label of “global brands,” perpetuating what she describes as the obsession of conquered to imitate the conqueror.

She elaborates, using the example of torn jeans and unusual hairstyles that have captivated the minds of young men and women, making them sources of pride in a globalized obsession with cross-border fashion. She regards the commodification of women and departure from social and religious principles as an ideological and cultural invasion that must be confronted.

Chasing after “brands” is an obsession of the conquered imitating the conqueror.

Regarding the Sharia stance towards fashion, Dr. Hassan Kamal, a Professor of Hadith at Al-Azhar University, explains that while the term “fashion” is modern and not specifically addressed in Islamic jurisprudence, it can be judged based on the Islamic guidelines for women’s clothing in the light of Allah’s saying: “O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful.” (Al-Ahzab: 59) Furthermore, the Prophet Muhammad (peace be upon him) said: “Two are the types of the denizens of Hell whom I did not see: people having flogs like the tails of the ox with them and they would be beating people, and the women who would be dressed but appear to be naked, who would be inclined (to evil) and make their husbands incline towards it. Their heads would be like the humps of the bukht camel inclined to one side. They will not enter Paradise and they would not smell its odour whereas its odour would be smelt from such and such distance.” The Prophet Muhammad (peace be upon him) also said: “God has cursed men who imitate women and women who imitate men.”

The Prophet (peace be upon him) emphasizes the description of Muslim women: “Any woman who puts on perfume then passes by people so that they can smell her fragrance then she is an adulteress.” He also warned us against resembling non-Muslims: “He who copies any people is one of them.” He also said: “Whoever wears a garment of pride and vanity in this world, Allah will clothe him in a garment of humiliation on the Day of Resurrection, then set it ablaze.”

Dr. Kamal explained that Islam has established specific guidelines for a woman's modest attire, requiring it to be comprehensive and cover her entire body in front of men who are not her mahrams (non-marriageable relatives). Even in front of her mahrams, she is only permitted to reveal what Islamic Sharia allows, such as her face, hands, and feet. The clothing must not be transparent, tight, adorned in a way that attracts attention when she goes out, or imitate the attire, morals, or customs of non-Muslim women. Therefore, it is essential to nurture our daughters to wear the Islamic hijab from a young age.

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The Islamic dress code for Muslim women (the hijab) can be viewed from multiple perspectives. Religiously, the hijab is a mandated obligation established by definitive ayahs. Socially and ethically, the hijab acts as a contributing factor in regulating societal behavior, which is one of the Sharia objectives of this obligation. From a social perspective, the hijab reduces significant social disparities between classes. Politically, the hijab has symbolized the success of politically religious movements. Culturally, the hijab is considered one of the most prominent symbols representing the identity of our Islamic civilization, which has led to much rejection and resistance from other civilizations, especially in its Western form.

Assimilation or Integration

The hijab appears to symbolize a significant intellectual dilemma our Ummah is experiencing. One side takes an entirely closed stance on identity, including its historical cultural heritage, placing the different other in a circle of accusation and suspicion, making the conspiracy theory an explanatory memo for all events. This side believes that any attempt to link the hijab with fashion or “lifestyle” is a conspiracy to strip the hijab of its essence, spearheaded by the West and its allies. Instead of banning the hijab as France did with its extreme secularism, the hijab is being transformed into a “non-hijab,” merely a small cover that hides a small part of the hair, then transpires and reveals the rest of the body; thus, the hijab and the Ummah's cultural identity melt away.

Conversely, there is a second side within the Islamic circle that believes there has been a surrender to the fear stemming from our cultural decline, pushing us to expand the base of blocking means and clinging to some historical models of dress without a religious basis. Consequently, we have estranged the modernity and contemporary trend. Proponents of this view believe that we can integrate while preserving our true identity by critiquing and sifting through the heritage, separating the religious from human traditions. Similarly, a Muslim woman can wear a hijab that meets all the Sharia conditions while also being in line with fashion trends and even the latest “trends”!

Religious and Trendy!

In this context, many pages and blogs have emerged seeking to combine religious dress code with fashion. Millions of girls follow famous Instagram and TikTok influencers who offer advice and examples of clothing that are both religious and contemporary.

Global brands have also sought to invest in the market for hijabi clothing. There are now hijabi fashion shows and hijabi models, with billions invested in this promising market with high purchasing power. However, the question remains: Does this market adhere to the Islamic conditions of the hijab? This question cannot be definitively answered, as there are many loose, covering clothes that do not reveal or describe the body and are not glitzy. On the other hand, there are many clothes labeled for hijabis but are tight and attention-grabbing, missing one or more religious conditions. The final choice remains with the Muslim woman to select what pleases Allah and suits her taste. 

However, we cannot deny that the abundance of non- religious clothing under the name of hijabi clothing exerts pressure and temptation on Muslim girls, inviting some to compromise to keep up with what is available in the market. Worse still, over time, and with the increasing demand for these trendy, non- religious clothes, the production of religious, tasteful clothes diminishes to the point of scarcity. Girls may be forced to buy other clothes, increasing their sales and production in a miserable cycle that stifles the production of elegant, religious clothes.  

Some defend trendy clothes that do not meet religious conditions by arguing that they attract many non-hijabi girls as a first or preparatory step into the world of hijab. In this context, we cannot ignore the modest fashion trend that is prevalent in many parts of the world, including the non-Muslim world, as it is considered more elegant than the provocative clothes that reveal and describe the female body. While proponents of the first view see these attempts as merely confusing clear and evident truths of religious clothing, proponents of the second view believe that no effort should be underestimated, no matter how small. We should appreciate even an atom's weight of good, as the first adornment of ignorance is less severe than the nudist clubs.

Psychological Dimensions

It is clear, then, that combining religious clothing with a trendy style represents a difficult equation. If we want to be honest in our analysis, the solution is challenging. But is it worth the effort to try to combine the religiosity of clothing and elegance at the same time, to search and analyze for a realistic solution? Doesn't this seem like a psychological defeat in front of a civilization that considers the value of the body central and sees itself as the only one with the right to determine what is elegant and what is not? Is this attempt at combining religiosity and trendiness a fabrication and a trap meant to drag us into a deep pit?

In my opinion, trying to reconcile and solve this difficult equation is extremely important if we want to be realistic in our approach and not ignore any factors. The most important of these factors is that we are in an era that has changed its features from the past. There is no longer the old distinction between the House of Islam and the House of disbelief, and the large Muslim communities in the West are a testament to this. Social media influencers have also become a reality, as have the abundance of goods and products, social freedom spaces, and various rebellious movements. The deep desire of girls to appear elegant and contemporary is also a reality that cannot be ignored or overlooked, as the love of adornment is an inherent trait in females; “So is one brought up in ornaments while being during conflict unevident [attributed to Allah]?” (Az-Zukhruf: 18)

We live in an era where the values of beauty have occupied a high position that cannot be ignored but can be refined with Sharia standards; “And not expose their adornment except that which [necessarily] appears thereof.” (An-Nur: 31) Thus, elegant coordinated clothes or simple, beautiful jewelry can fulfill these deep feminine needs. If a woman's inner adornment represents her private domain at home, satisfying this psychological need completely, her outer adornment gives her confidence and ease of movement. Therefore, there is a great need to create production lines that balance the two sides of this equation without compromise or forgery. This is not complicated, especially since the textile and clothing industries are well-established in our countries.

This is not a call to compromise with the status quo or to raise the flag of defeat in the era of globalization, but rather a good reading of reality's data without affecting the established Islamic rules while avoiding any historical imitation far from the prophetic era.

The possibility of combining hijab and elegance helps the Muslim girl reduce the area of temptation, not the opposite, and it also relieves much psychological pressure from her shoulders. If the Muslim woman has a battle to fight, let it be a real battle, not an imagined one. The hijab is a battle of constants, but its form, as long as it meets the conditions, is variable. Thus, the hijab remains an act of worship, a symbol, and a thorn in the sides of its haters.

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Most television viewers in the eighties and nineties, especially from Arab and Islamic countries, cannot forget the astonishment that struck them whenever they watched fashion shows or the latest haircuts in the United States or Europe. They would often exclaim in disbelief, “What is this crazy world?! Can any sane person anywhere in the world wear such clothes or style their hair in such a way?!”

This astonishment was justified for two primary reasons: firstly, the designs of these fashions were entirely inappropriate for the religious values or societal customs that most people in these countries adhered to. Secondly, the number of people who followed or adhered to such new designs or trends was limited even in their countries of origin, mostly belonging to specific social or professional groups or rebellious youth movements.

Soft Infiltration

It's not difficult to divide the relationship of our Arab and Islamic countries with Western fashion and its trends into two historical phases. The first phase was the period of Western colonization, during which the West controlled these countries and their resources. This created a sense of inferiority among some, leading to a desire to imitate the West in every movement and stillness, to the extent that some intellectual and cultural elites openly advocated for it. They were leaders of the Westernization trend, seeing the West as the pinnacle of progress and scientific advancement. This call was met by limited societal groups.

At first, some of these individuals firmly believed that following these fashion trends was a sign of sophistication and civilization, marking the belonging to high social classes. This belief, besides being considered a necessity of “elegance,” became a measure of the openness and desire to keep up with development and imitate the West.

The second phase began after the departure of foreign occupation and the rise of national sentiment among most populations, who earnestly sought to reclaim their religious values and unique traditions and heritage. This made fashion programs and their content a source of mockery for many years. People only watched them out of necessity, as they occupied a time slot on limited television channels back then, or as an amusing form of entertainment, remaining largely ineffective.

However, in contrast, the West did not tire of working to standardize societies according to its desires, focusing on other mechanisms that, though old, were more effective. One of the most notable was cinema. The fame gained by actors and actresses was enough to make them models for imitation by young men and women, particularly those belonging to specific social classes. This imitation then slowly spread to other segments of society.

Then came globalization and the accompanying communication revolution, which supported the Western aim of standardizing societies, not just in terms of fashion or hairstyles, but in everything that a person might use or do: cars, electrical appliances, accessories, even types of food and drinks, and ways of eating and moving.

Class-based Fashion

Over time, we ended up with two types of fashion and new trends. One type is followed by the social elite and the wealthy, involving global brands (labels) in fashion, and the accessories that come with it, such as expensive glasses, key chains, watches, rings, and bracelets. The other type is the fashion of the poor, laborers, and marginalized groups in popular areas. These groups also keenly follow their trends, some of which try to imitate the fashion of the wealthy, at least in appearance.

Despite both groups adhering to fashion, there is a significant disparity in their appearances, naturally reinforcing social class distinctions and creating a vast gap between two classes. However, the important thing for the West is to standardize the lives of both classes and push them to eagerly follow everything it offers, keeping everyone within its control.

Fashion and Identity

Some might argue that there is no connection between adhering to national attire and maintaining identity. After all, some nations have changed aspects of their culture but preserved their national attire as a symbol. Other nations have not held on to their national dress but have separated it from the ability to innovate culturally and maintain their identity. Supporting this is the fact that Islam does not prescribe a specific dress code for men or women but sets certain standards to ensure modesty and cover.

However, amidst the identity struggle, it has become clear that attire is indeed an expression of identity and that clothing is a symbol of nations. This is highlighted by Western scholar Bernard Lewis, who stated, "Clothing expresses identity and affiliation." Therefore, especially for women, and in this era of cultural and civilizational subjugation, Arab and Islamic societies have not been immune to the frenzy of Western fashion and clothing. Unfortunately, many have chased after the latest fashion trends, cosmetics, and designs from Western fashion houses, imitating Western women in their dress and customs. Meanwhile, some Western fashion lines have blurred the lines between men's and women's clothing, leading many men to imitate women's clothing styles and vice versa, which clearly contradicts Islamic teachings and societal customs.

Beauty Standards

The issue did not stop at the globalization of fashion and its trends. The West aimed for a deeper goal: to establish new standards of beauty for men and women, which in themselves became a vast trade, generating enormous profits. For example, the newly marketed standard of female beauty in the West required tools that the West itself manufactured and continually developed.

Naturally, the West aimed to overturn a value principle upheld by most societies: that a woman's beauty is not in her face but in her morals. The model the West persistently presented and promoted was one of allure and seduction, with specific characteristics defined by the West. The West used all forms of psychological influence to convince others, resulting in staggering figures for the consumption of cosmetics, powders, hair dyes, nail polishes, lipsticks, perfumes, and slimming drugs and devices, which have multiplied fivefold in the past thirty years according to statistics.

Additionally, the phenomenon of skin whitening to resemble Western blondes or tanning to achieve a bronze look, millions of liposuction and lip augmentation, face and neck lifts, and cosmetic surgeries in various body parts to conform to Western standards, have all spread. These standards continuously evolve based on developments in Europe and America, which certainly do not align with the beauty standards traditionally upheld by different nations.

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