Editing Hijab (section)

===Modern Approaches===
[[File:Afghan National Army (ANA) Brig. Gen. Khatool Mohammadzai, center, the director for women's affairs and the deputy director for the education and physical training within the ANA, poses with a group of 120220-A-WI966-673.jpg|thumb|right|[[Afghans|Afghan]] army and police officials wearing hijabs in [[Kandahar]]. (Period before [[Taliban]] rule)]]

Modern approaches to this issue emerge under the influence of a series of social and intellectual developments, from the [[hermeneutics|re-evaluation of religious sources]] and the [[Criticism of hadith|questioning of sources]] that establish a [[androcentric]] / [[misogyny|misogynist]] religious understanding<ref>Ahmed 1992, p. 79-83</ref> to the protection of [[women's rights|women's individual dignity, freedom and rights]].

Clothing does not play a key role in [[Quranism]]. All Quranist movements agree that Islam has no sets of traditional clothing, except for the rules described in the Quran. Therefore, [[beards]] and the hijab are not necessary.<ref name=":1" />
Modernist thinkers including [[Karen Armstrong]], [[Reza Aslan]] and [[Leila Ahmed]], believe the requirements of the hijab were initially intended solely for Muhammad's wives, serving to preserve their sanctity. This was because Muhammad conducted religious and civic matters in the mosque next to his home.<ref name=aslan>[[Reza Aslan|Aslan, Reza]], ''[[No god but God: The Origins, Evolution, and Future of Islam|No God but God]]'', Random House, (2005), p.65–6</ref> Leila Ahmed further explains that Muhammad aimed at fostering a sense of privacy and protecting the intimate space of his wives from the constant presence of the bustling community at their doorstep. They argue that the term ''darabat al-hijab'' ('taking the veil') was used synonymously and interchangeably with ‘becoming Prophet Muhammad's wife’ and that during Muhammad's life no other Muslim woman wore the hijab. [[Reza Aslan|Aslan]] suggests that Muslim women started to wear the hijab to emulate Muhammad's wives, who are revered as "Mothers of the Believers" in Islam.<ref name=aslan/>

[[Khaled Abou El Fadl]] argues that all Islamic moderates agree that, in all cases, the decision whether to wear the hijab should be a woman's autonomous decision
and that her choice must be respected because the moderate pro-choice position is based on the Quranic teachings that there ought to be no compulsion in religion.
<ref>El Fadl, Khaled Abou (2005), The Great Theft: Wresting Islam From the Extremists, Harper San Francisco, p.274</ref>

Some traditionalist Muslim scholars accept the contemporary views and arguments as those hadith sources are not sahih and [[ijma]] would no longer be applicable if it is argued by scholars (even if it is argued by only one scholar). Notable examples of traditionalist Muslim scholars who accept these contemporary views include the Indonesian scholar [[Quraish Shihab]].<ref>{{Cite thesis |title=PENAFSIRAN AYAT-AYAT HIJAB (Studi Komparatif atas Pemikiran Quraish Shihab, Wahbah Al-Zuhaili Dan Buya Hamka Terhadap Ayat Hijab) |url=http://digilib.uinkhas.ac.id/11932/ |publisher=Universitas Islam Negeri Kiai Haji Achmad Siddiq Jember |date=2021-02-03 |degree=undergraduate |language=id |first=NA |last=WAWI |trans-title=INTERPRETATION OF THE VERSES OF HIJAB (Comparative Study of Quraish Shihab, Wahbab Al-Zuhaili And Buya Hamka's Thinking of The Verses of Hijab)}}</ref>