In Hands Off Our Hijab, Farhat Amin exposes the hypocrisy of liberal feminism and human rights discourse when it comes to Muslim women, particularly in the face of hijab bans across Europe. She critiques the silence of prominent progressive figures, such as Kamala Harris and Michelle Obama, who advocate for women's rights yet fail to condemn state-sanctioned Islamophobia. Highlighting the inconsistency of liberal values, Amin argues that true solidarity for Muslim women comes from within the Muslim community, rooted in Islamic teachings. She calls for a response grounded in the Quran and Sunnah, reminding Muslim women that their hijab is a divine command, not a societal choice. As she articulates, the struggle against such discrimination must be anchored in faith: "The believers in their mutual kindness, compassion, and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever" (Bukhari and Muslim).

A VERY FRENCH INQUISITION

The author exposes the French government's aggressive crackdown on Muslim identity under the guise of secularism (laïcité). She details how the 2021 "anti-separatism" law systematically targets Muslims—banning homeschooling, restricting religious schools, and criminalizing hijab-wearing for minors—while forcing imams to pledge loyalty to the Republic. Amin argues that these measures mirror France’s colonialist past, aiming to forcibly assimilate Muslims by dismantling their faith-based institutions. She highlights the hypocrisy of so-called "liberation" efforts, noting how Muslim women's voices are excluded from the debate. The chapter calls for global Muslim solidarity to resist this state-backed Islamophobia.

HISTORICAL UN-VEILING OF MUSLIM WOMEN BY COLONIALISTS

Exploring the colonial legacy of forcibly unveiling Muslim women, reveals how European imperialists weaponized feminist rhetoric to undermine Islamic values. Amin examines how figures like Lord Cromer in Egypt and the French in Algeria used forced assimilation and propaganda to dismantle Muslim identity, portraying hijab as a symbol of oppression while paradoxically suppressing women's rights in their own societies. The chapter draws parallels to modern-day Western interventions, exposing the hypocrisy of using "women's liberation" as a pretext for military and ideological domination. Amin warns against adopting secular feminist narratives that distort Islamic teachings, reminding Muslims that true empowerment lies in adherence to divine guidance.

TIME TO PLAY OFFENCE AGAINST THE ANTI-HIJAB SQUAD

Amin addresses the challenges posed by progressive Muslim reformists who attempt to reinterpret Islamic teachings, particularly regarding hijab. She critiques prominent figures like Amina Wadud, Mona Eltahawy, and Asra Nomani, arguing that they distort Islamic principles to align with secular feminist and liberal ideologies. She also highlights that such reformists not only reject hijab but also advocate for LGBTQI+ acceptance, interfaith marriages, and female-led prayers, often gaining support from Western institutions that seek to reshape Islam. She warns that their influence, though marginal within the Muslim community, can mislead those unfamiliar with Islamic scholarship.

Amin reinforces the obligation of hijab by citing classical Islamic scholarship and Quranic verses, particularly (Surah An-Nur:31), which commands believing women to cover their adornments: "And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except for what is apparent and let them draw their head covers over their chests..." (An-Nur:31). She emphasizes that the consensus among scholars throughout history has affirmed the hijab as a mandatory aspect of Islamic dress, countering modern attempts to redefine its significance.

CRITIQUING HEAD-SCARVES AND HYMENS BY MONA ELTAHAWY

Farhat Amin critiques Mona Eltahawy’s Headscarves and Hymens, arguing that Eltahawy’s views are deeply entrenched in Western liberalism rather than Islamic principles. Eltahawy, a self-described "secular, radical feminist Muslim," advocates for a social and sexual revolution in Muslim societies, equating women's liberation with the rejection of religious and cultural traditions. Amin acknowledges the real injustices faced by women in some Muslim countries but attributes these issues to the absence of true Islamic governance rather than Islam itself. She highlights how Eltahawy’s perspective aligns with colonial narratives that historically sought to undermine Islamic societies by dismantling family structures and imposing Western ideals. Ultimately, Amin challenges the premise that Muslim women’s empowerment must come through secularism, emphasizing instead the importance of adhering to divine guidance: "And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a way." (Al-Isra’: 32) This verse is a reminder that Islamic values are designed to preserve morality and societal well-being, contrasting with Eltahawy’s call for unrestrained liberalization.

MATERIAL GIRLS

Farhat Amin critiques the commercialization of modest fashion, highlighting how major brands have capitalized on the hijab while stripping it of its Islamic essence. She explores how Muslim women once prioritized hijab as an act of obedience to Allah, but today, the fashion industry promotes it as a consumerist trend, detaching it from its religious roots. The author warns against the influence of Western brands and social media in redefining modesty through a secular, profit-driven lens, leading to the sexualization of hijab and unrealistic beauty standards. She calls for a return to Islamic principles in dress, emphasizing that modesty should align with Shariah, not personal or capitalist interpretations.

TOO AFRAID TO WEAR HIJAB?

Farhat Amin challenges the argument that Muslim women may abandon the hijab due to fear of harassment, emphasizing that the principle of dharura (necessity) should not be misapplied. She underscores that while fear is subjective, true dharura only applies in life-threatening situations where migration is not possible. The author draws from Islamic history, showing that early Muslims faced persecution but remained steadfast, and argues that abandoning hijab out of fear can weaken the Muslim community. Instead, she encourages reliance on Allah, legal protections where available, and collective resistance against Islamophobia. She reinforces this with the Quranic verse: “Do the people think that they will be left to say, ‘We believe,’ and they will not be tried?” (Al-Ankabut: 2), stressing that trials are a test of faith, and perseverance leads to divine reward.

GOOD HIJABIS SHATTER STEREOTYPES

Amin critiques the Western narrative of the "good hijabi" versus the "bad hijabi." She argues that while hijabi representation in the media has increased, it is carefully curated to align with liberal secular values. Figures like Malala Yousafzai and Amani Alkhatahtbeh are elevated because they promote feminist and progressive ideals, whereas traditional hijabis who adhere strictly to Islamic teachings and challenge Western foreign policies are marginalized. The author exposes how governments and media platforms, such as SuperSisters and This is Woke, attempt to reshape Muslim identity through state-sponsored initiatives. Drawing parallels with Malcolm X’s analysis of racial representation, Amin warns Muslim women against blindly accepting media-endorsed role models. She urges them to seek guidance from Islam rather than external influences, reinforcing her argument with Quranic verses, including: "Never will the Jews or Christians be pleased with you, until you follow their faith. Say, 'Allah’s guidance is the only true guidance'" (Al-Baqarah:120).

INDIA & THE HIJAB BAN

Farhat Amin examines the 2022 hijab ban in Karnataka, India, as a targeted attack on Muslim women under the guise of secularism and uniformity. Amin details how the ban quickly spread across districts, fueled by right-wing Hindu nationalist groups, and led to harassment, exclusion, and even apartheid-like conditions for hijabi students. The court’s justification—claiming that the hijab is not an "essential religious practice"—is critiqued as an arbitrary imposition of non-Muslim perspectives on Islamic jurisprudence. The author also contextualizes this within India's broader history of Islamophobia, highlighting state-backed discrimination, mob violence, and systemic marginalization of Muslims.

Amin argues that the hijab ban is part of a larger pattern of erasing Muslim identity and oppressing Muslim women, despite the claim of "liberating" them. She warns against accepting the framing of religious rights based solely on essentiality, emphasizing that Muslims should have the freedom to practice both obligatory and non-obligatory aspects of their faith. She underscores the importance of resisting such discriminatory policies, citing the Quranic verse: “And they will continue to fight you until they turn you back from your religion if they are able.” (Al-Baqarah:217) to highlight the persistence of efforts to undermine Islamic identity.

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