The veil, this piece of silk, cotton or linen, has traveled through centuries of human history, changing its shape and meaning. Long before Islam, women in Christian, Jewish and Byzantine civilizations covered their heads as a gesture of modesty, faith or social distinction. Far from being an exclusively Islamic symbol, the veil is part of a common legacy that unites different religions, cultures and times. Even today, in Eastern European countries under former Ottoman influence, it is common to see older women wearing headscarves, similar to the hijab; and in both Orthodox Christianity and Haredi Jewish communities, the act of covering one’s hair maintains its value of respect, devotion, and identity.
During the 20th century, the scarf was also an icon of fashion and elegance. Figures such as Grace Kelly or Audrey Hepburn transformed it into an emblem of sophistication, showing that the gesture of covering the head could simply be aesthetic.
In the Quran, there is no dress code imposed on women. The sacred text speaks only of modesty, an ethical principle, and not an aesthetic prescription. Currently, only two countries legally impose female dress codes: Afghanistan, where the burqa covers the entire body and face (allowing only a small grille for breathing), and Iran, where hair coverings are mandatory.
In the Gulf countries, the abaya – similar to a caftan, although long and flowing (black or other colors) – became a symbol of national identity, but it wasn’t always like that. Before the Islamic Revolution of 1979, Arab women dressed in bright colors and light fabrics, similar to European trends at the time. In the Maghreb, in countries like Morocco, Tunisia and Egypt, a cosmopolitan elegance predominated, and in cities like Beirut, Baghdad or Kabul there are photographic records of women with different styles, some with their hair down, others with veils, reflecting the cultural and aesthetic plurality of the time.
The Iranian Revolution had a symbolic impact, promoting a return to more conservative forms of dress and inspiring policies of modesty in several Muslim societies. However, the use of the veil should be understood less as a religious precept and more as a cultural, political and, in many cases, climatic expression. In regions of extreme heat, covering the head, for both men and women, is also a pragmatic act of protection against the sun and wind.
It is also important to distinguish the different pieces of clothing: the hijab (scarf that covers the hair and sometimes the neck), the shayla (Gulf long scarf), the niqab (hides the face, leaves only the eyes visible) and the chador Iranian (long black clothing). The burqa, imposed by the Taliban, goes further, erasing the face, and with it, the social presence and female individuality. You cannot defend something like this, because it does not represent freedom of choice, but the denial of it.
On the other hand, I have met women who have used niqab throughout their lives, not through direct imposition, but because the custom took root as a natural part of their society. Some confessed to feeling anxious when removing it, unable to face the world with their faces uncovered. Clothing, more than fabric, is an identity and psychological landmark, shaped by tradition and community belonging. However, even in the most conservative countries, the niqab It is prohibited in certain contexts, such as when driving, at universities or in public institutions, for safety reasons. Thus, the very societies that tolerate it recognize the need for rules of coexistence.
In this sense, the recent ban on the burqa in Portugal raises a pertinent question: what sense does it make to approve a law for a phenomenon that practically does not exist? It is legitimate to discuss safety measures, but it is essential not to confuse the burqa with the hijaba simple scarf that covers the hair, an expression of faith or individual choice, and which should never be subject to imposition, whether to wear it or take it off.
Therefore, more than legislating internally, it would be urgent to channel this energy into firm diplomacy, which holds regimes like the Afghan one accountable, where the burqa imprisons women and should be abolished. In fact, it is necessary to question why the American occupation, which lasted two decades, left the country devastated in all its dimensions: social, political and moral, contributing to a frightening ideological radicalization. The instrumentalization of religion continues to be, historically, an effective tool of divide and rule.
Chega’s attempt to use the burqa issue to fuel Islamophobia reveals ignorance about Islam and the diversity of Muslim societies. As Fatima Mernissi and Lila Abu-Lughod remind us, it is necessary to understand that the problem does not lie in religion, but in the patriarchal interpretations that distort it, and that the discourse about the “salvation” of Muslim women often serves to reinforce Western stereotypes. In fact, the purpose of scaring people with the idea that society should be homogeneous and immune to difference is to forget History itself. There have always been cultural and religious exchanges, and it is in diversity that creativity and brilliant ideas flourish.
What the world lacks, more than laws on clothing, is an authentic redistribution of power. Even today, at the long tables where wars are decided and peace agreements signed, both in the West and the East, there is almost never a place for a female voice. It is time to see a leader in the United Nations – not as an exception, but as the beginning of a new era.
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