There is no doubt that equality between men and women have gotten better over time. Positive efforts have been made towards treating women as equally as possible. Now women have all sorts of rights and freedom. From a religious point of view, to my best understanding Islam also gives women the freedom of thought, freedom of speech, and freedom of action in a correct and reasonable context. What is it like to be a Muslim woman? How socially acceptable do Muslim woman find themselves? How veiling brings modesty and purity to a Muslim woman? Philosophers have studied all these questions and many more. Two articles I will be mentioning in my review are, Meaning of Modesty and the hijab amongst Muslim in Glasgow, Scotland by Asifa Sraj in which she uses the methodology of interviewing wearers and non wearers of hijab, and Islam and Body Politics by Asma Barlas in which she uses references from Quran to support study of veiling for Muslim women and justice of equality. Both articles help understanding the deeper meaning of veiling from an Islamic point of view. In the article Meaning of modesty and the hijab amongst Muslim in Glasgow, Scotland by Asifa Siraj, there is an experiment conducted based on interviews with 30 Muslim women, 15 that wore a hijab and 15 that were non-wearers. Before scripting her study based on these interviews, Siraj argues the hijab as an embodiment of modesty is related to spatial practice and allows them to integrate within society, but it can also be seen to restrict womens mobility and freedom in public spaces(Siraj, 2011). In the first part of the article she talks about traditional and feminist interpretations of the hijab in the Quran(Siraj, 2011), in which she mentions arguments and statements made by other scholars. There is no doubt that modesty and chastity are important when it comes to ones personality and character. In the reading there is a verse mentioned from the Quran stating, And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty (Quran 24:30 31 & Siraj, 2011), to my understanding it is out of the question to be arguing that adoption of veiling is not obligated. As Mernissi (1987) criticizes the adoption of veiling and argues over not having any evidence in the Quran that makes it an Islamic obligation and veiling is not prescribed for all women but only for Prophets Wives and daughters, I refuse to agree as Roald (2001) notes that there is a mention of believing women which Mernissi is disregarding. As hijab remains a strong symbol of the female Muslim identity as mentioned by Siraj, and why some females prefer to wear it; in Egypt, Hoodfar (1997) found the reason why young educated women wear the hijab is to gain entry in to the public space and to preserve their honor, and to impose themselves publicly and visibly through their presentation. Tiilikanien (2003) did a study on Somali women wearing hijab and the conclusion was they wore it mainly of their knowledge and religious belief, but also there are some that wore it because they felt it was a necessity to preserve their own culture and identity and instructing their daughters to wear the veil will protect them from a sinful western society. This section of the article made me think thoroughly and come to a realization to agree with Sirajs argument of how veiling can relate to spatial practice. In the next section of her article she talks about the spatial context and scared space, in which she comments how space provide a meaning to the hijab as there is reference made towards, Secor (2002) argues that city is compose