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News & Comment The Hijab is a Sexualisation of the Women or a Condemnation of her Sexuality

  • Published in Analysis
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I find this allegation the strangest one with regards to the hijab in the West. It reminds me of a newspaper headline I responded to some years ago when the deputy editor of the Times wrote about how ‘Muslim men can't control their urges'.

When addressing this allegation with non-Muslim neighbours, colleagues, I think the question we need to simply ask, is again look at the society around us, what is it that has made the woman the object for desires? Is it a couple of yards of cotton cloth wrapped around a Muslim woman? Or is it a society where lap dancing clubs, men's magazines, page 3 girls, celebrities with perfect figures wearing close to nothing, pornography, an advertising industry that uses a half naked woman to sell tickets to the motor show? It is more than clear that it is within free, secular liberal society women have been reduced on every sphere to something you gawp at and just use for that purpose.

To the point that even young girls are conscious about how beautiful they should look. It is a society, steeped in this view of the woman, which dominates, which now looks at the Muslim woman as someone who is sexualised!

The message of the hijab is anything but sexualisation - actually the opposite is the case. It is only because we live in a society where the man and woman relationship is only viewed this way, which sees everything through this view, which makes them assume that Muslim men must also see their women in this way - They just cannot see it any other way! When in reality, it is one in ten western women in Britain who experience some form of sexual assault.

And even this idea that Muslim women are sexualised has its root in the misconceptions the West always had about the Muslim world. When the Orients looked at the Muslim world centuries ago, it was they who began to write about women in this way. Just because they could not access them as easily, and they were somewhat ‘mystic' all these images were conjured about women of the Muslim world, being chained to harems and being concubines hidden away.

The opposite accusation, that the hijab makes the woman ashamed of her sexuality, is just as ludicrous. How can the woman who seeks to take charge of her sexuality and be in total control of who can exploit her femininity by covering herself up, be the woman who is ashamed of herself? Rather the truth is it is the Muslim woman who has regained control of how people view her, unlike many women in the West who have allowed their external self to become everyone's business. And furthermore, this idea of the woman being blameworthy for the downfall of man, through her tempting and therefore her sexuality, actually has its roots in Christianity. From Eve enticing Adam with the apple - This is not the Islamic view. The woman and her femininity is not a source of shame in Islam.

Rather the Islamic dresscode, the hijab, is one law within a comprehensive social system which seeks to honour women. Hijab actually takes the external appearance of the woman out of society, so that she can be valued in society for her character and contributions - Not the way she looks. Muslim men in work, public life can value her for who she is, in line with the Islamic view of women being an honour.
Therefore, we must be proactive in dispelling such myths about Islam and the Islamic dresscode.

 

Written for the Central Media Office of Hizb ut Tahrir by
Umm Abdullah Khan
Women's Media Representative Hizb ut Tahrir in Britain

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The Answer to the Question What is the Evidence that Land is never Idle? To: Abu Imran (Translated)

  • Published in Q&A
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Question

Assalaamu Alaikum wa Rahmatullahi wa Barakatahu

It was said in one of the answers to the questions that for the land in the hands of the Kaffir, on which the Tenth (‘Ushr) is due, the Kharaaj is paid, because land is never idle. Also because the Tenth falls under Zakat and the Kaffir is not from the people of Zakat, therefore the Kaffir in possession of a land on which the Tenth is due will have to pay the Kharaaj, because land is not idle.

What is the evidence that land is never idle, meaning that the payment of Zakat of the Tenth or Kharaaj is obligatory, although the Zakat is only incumbent on certain varieties and if the quorum (Nisab) is reached? Hence all the lands on which the Tenth is due, but that are cultivated with other than the specified varieties, should not be submitted to neither the Tenth nor the Kharaaj. Also the Kharaaj is incumbent on Kharaaj land after conquer, i.e. the Muslims own the title of the land that have not been imprisoned.

Answer

Wa Alaikum Assalaam wa Rahmatullahi wa Barakatahu,

• Concerning your question for the evidence that land is never idle, meaning that either the tenth or half the tenth is paid as Zakat according to the legal provisions or the Kharaaj has to be paid on it...

The answer is: The evidence received from the provisions has described the land to be so, either land of the Tenth (‘Ushr) or of the Kharaaj. Among this evidence:

1. General evidence pertaining to all land, obliging the Muslim to either pay the Zakat in form of the Tenth or half the Tenth: «فِيمَا سَقَتْ الأَنْهَارُ وَالْغَيْمُ الْعُشُورُ، وَفِيمَا سُقِيَ بِالسَّانِيَةِ نِصْفُ الْعُشْرِ» "The Tenth is due on what has been watered by the rivers and the sky, and half the Tenth on what has been watered artificially." In accordance with the Ahkam Shari'ah relating to the type of cultivation and its amount.

2. After conquer a new problem arose, which extracted the land from the general text and submitted it to the Kharaaj: «قَضَى رَسُولُ اللهِ صلى الله عليه وسلم فِيمَنْ أَسْلَمَ مِنْ أَهْلِ البَحْرَيْنِ أَنَّهُ قَدْ أَحْرَزَ دَمَهُ وَمَالَهُ إِلاَّ أَرْضَهَ، فِإِنَّهَا فَيْءٌ لِلْمُسْلِمِينَ؛ لأَنَّهُمْ لَمْ يُسْلِمُوا وَهُمْ مُمْتَنِعُونَ» "The Messenger of Allah (saw) decided over those who embraced Islam from the people of Bahrain that they had saved their blood and wealth, except their land. Therefore it is a Fay' (booty) for the Muslims, because they did not embrace Islam while they abstained."

Also what ‘Umar (ra) decided in relation to the land of As-Sawaad: "I decided to hold back the land with its men from the Kuffar, and impose the Kharaaj on it..."

3. Therefore all land in Dar al-Islam is subjected to Zakat, except a certain type that is subjected to Kharaaj.

4. The general ruling "All the land in Dar al-Islam belonging to the Muslim is subjected to Zakat" is applied in its generality and only what has been specified by another text on "the land of Kharaaj" is extracted from it.

5. This is the ruling on agricultural land. Were it not for the existence of texts relating to the land of Kharaaj, then the general obligation of Zakat on every land of its Muslim owner based on the Shar'i texts would have remained. There are no other provisions showing a type of land that falls under the obligation of payment. Rather either the Zakat or the Kharaaj is incumbent on the land. They are general texts, applicable to all forms of land.

6. From these evidences it is deduced that no land is idle.

• Concerning your question whether the Prophet (saw) imposed the Kharaaj on Kuffar who possessed land on which the Tenth is due: I have not come across this matter as far as I know. The aforementioned evidence is sufficient to know the Hukm Shar'i that we have deduced according to what we find most correct: The Dhimmis have to pay the Kharaaj if they own a land on which the Tenth is due, because the Zakat is imposed on the Muslim according to the legal provisions.

However, if you know something about it, you can send it to me for consideration and I would be thankful to you.

Your brother,
Ata Bin Khalil Abu Al-Rashtah

 

 

The link to the answer from the Ameer's Facebook page

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