In an International Relations of the Middle East class of about 15 students, we shared images from different parts of the region; one was from a Turkish fashion magazine. The magazine’s target audience is observant Muslim women. We went through five or six photos of women (some Turkish Muslim celebrities and some foreign models). They were all in hijab (the dress code in accordance with the Islamic rules). One of the Muslim students said, “No, this is not hijab.” When asked why not, she replied, “It is not about the dress, but the pose, the makeup. This is soft porn.” Another joined her — a non-Muslim — saying, “If you are claiming to belong to a religion, you must observe adequately.”

These arguments brought forth by college undergraduates are not new. Indeed, a Somalian sheik living in Canada has coined the term "sin jaab hijab" — "sin" as in the English word and jaab from Arabic, meaning to bring forth. Sheik Said Rage explains how some styles of hijab are indeed against the modesty rule. In Turkey, it has been a significant and difficult battle for many observant Muslim women to participate in the public domain with a headscarf. The public spaces, i.e., schools, elementary and college alike, government workplaces — from courts to the army — have banned women from covering their heads. The hope of Kemalism was to modernize the country, and the veil (niqab) did not belong. Times have surely changed.

Since the 1990s, more women opt out of wearing the hijab. As a liberal, one cannot help but applaud their courage, and resistance in the name of civil liberties.  A  generation fought on college campuses for this right, and almost all had very bitter memories. It is easier to wear the hijab in the 2010s Turkey than it was 15 years ago. There are still numerous problems. In Turkey, there are no hijabi uniforms for soldiers, police, nurses, or lawyers. An observant Muslim woman can become a public employee much easier in the UK than in Turkey. That said, a rapidly growing number of women are now able to find employment in the private sector. Many still rightfully argue the ruling AKP has failed them.

As the impact of Islam becomes more visible in the scarves of these women, there are more and deeper divisions among them as well. The public rhetoric has shifted from the right to wear the hijab to "What is the good, acceptable kind of hijab?" The first debate was a useless one. Yet, the second one is critical. As the fight of Islamists center more around Eros than demos in the Muslims lands, through these explanations you can see the fault lines or shades of green in Turkey. Currently the society is divided into four main groups. The first or biggest can be called “Be patient and lay low.” They are mostly male and mute on the issue. Only when really pressured do they confess. Their thinking is, “We should now be patient as more and more women cover their heads. It has been forbidden for so long that, if a sister opts to cover her head, we should not worry about her style.” For this group, the “halal hijab” issue is not yet ripe. When the time comes, most of these people will join the second group.