My journey towards Islam has been motivated mainly by a deep spiritual urge, which found in the Quranic revelation presents its own fulfillment. Personally, I got close to Islam through a deep study of the meaning of Quranic teachings; also, in relation to the precedent the Judeo-Christian revelations, as I understand them, and the life of Prophet Muhammad (pbuh). This is the reason why some aspects of what I prefer to call “cultural interpretations of Islamic teachings”, usually interpreted as opposite to what is in the West understood as “women’s liberation from patriarchal bonds”, symbolically represented by the “Veil” or Hijab; touched my experience only partially. Actually, speaking from a strict religious point of view, the issue of the Hijab in the Quranic teachings is quite secondary, because in Islam both men and women are equal relating to their duties towards their Lord and also are called to perform the same religious acts. For example, embracing Islam by a woman is an entirely personal matter; and no man can act as a proxy on her behalf. Islam, as a religion, and the Quran, as the revealed scripture, address the deep nature of human beings- in Arabic Fitrah- in relation with their Lord and Creator and the destiny of the life after death. All other issues appear from this point of view quite secondary.
Actually the notion of the “Veil”, understood mainly in the West as a piece of attire symbolizing the limited freedom of a Muslim woman, her submission to men and her banning from the public sphere, in the Quranic teachings has got a very different meaning.
If we analyse the Quranic text, the notion of “Veil” is one of modesty; a broad concept related to both men and women at the same level, involving their reciprocal relations. Men and women are called to relate to each other in a respectful manner, as free human beings, which is at the core of their humanity, according to the Quranic teachings.
Briefly speaking, in Islam, the general relations between the opposite sexes are interpreted as between human beings and not between “males” and “females”. The relation between male and female, understood as the sexual one, i.e. involving the mutually attractive aspects of the opposite sexes, is permitted only inside the bonds of marriage, much like in other religions and in its traditional sense.
This means that the “Veil”, interpreted as a way of interacting between men and women in social space enables women to fully express their humanity, and their capacities and qualities as free human beings. Actually, the notion of Veil has got a meaning only in social space, and to deny a women’s participation in social space means, indirectly, to also the deny the need of the “Veil”
The relation between Islam and Fitrah is essential, since obedience, trust and confidence in God are the attitudes which allow every human being to develop their own nature. Very far from pointing at a total lack of freedom and, also, a fatalistic perspective which ends up in denying every individual responsibility. The true Islamic character of life is expressed in the continuous action in the word and throughout the history, maintaining, however, their inner consciousness as the vicegerent of God, since only God is the Lord of History and Creation.
Every human being journeys to the Creator trying to establish a bond and a relation, since this is part of his nature, of what in Arabic language is called Fitrah, The essence of man so constituted to be disposed towards God both with thought, and in action.
The acceptance of Islam, which is expressed in the freedom of individual decision, means also the recognition by the human being of his own nature connected through a deep bond with the Origin, through which it is possible to reach the peace of the soul. The acceptance of Islam, understood as recognition of the pact between God and human beings as the will of fulfilling it, involves the whole life of man and entrusts him with a great responsibility since it binds him to use his own freedom and capacities in the obedience of his Lord.
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