أزياءَ إسلامية ذات ألوان وملامح عصرية

<a href="http://3.bp.blogspot.com/_vWZuWGzSgFs/S05QeCFeI7I/AAAAAAAAMoM/BYX4KeKXTAw/s1600-h/1%D8%A3%D8%B2%D9%8A%D8%A7%D8%A1%D9%8E+%D8%A5%D8%B3%D9%84%D8%A7%D9%85%D9%8A%D8%A9+%D8%B0%D8%A7%D8%AA+%D8%A3%D9%84%D9%88%D8%A7%D9%86+%D9%88%D9%85%D9%84%D8%A7%D9%85%D8%AD+%D8%B9%D8%B5%D8%B1%D9%8A%D8%A9.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5426363077914141618" src="http://3.bp.blogspot.com/_vWZuWGzSgFs/S05QeCFeI7I/AAAAAAAAMoM/BYX4KeKXTAw/s400/1%D8%A3%D8%B2%D9%8A%D8%A7%D8%A1%D9%8E+%D8%A5%D8%B3%D9%84%D8%A7%D9%85%D9%8A%D8%A9+%D8%B0%D8%A7%D8%AA+%D8%A3%D9%84%D9%88%D8%A7%D9%86+%D9%88%D9%85%D9%84%D8%A7%D9%85%D8%AD+%D8%B9%D8%B5%D8%B1%D9%8A%D8%A9.jpg" style="cursor: pointer; width: 215px; height: 146px;" /></a><br /><div style="text-align: right;" class="chapeau"> <h3 class="access"> عاشقات الموضة الإسلامية في ألمانيا لا يستخدمن الانترنت لشراء أزيائهن وحسب، بل يستخدمن أيضا المنابر الالكترونية لتعلم أساليب ارتداء هذه الأزياء، وذلك من خلال مدوناتهن التي تزخر بها الشبكة العنكبوتية. علي المخلافي يعرفنا بهذه الظاهرة </h3> </div><div style="text-align: right;"> </div><div style="font-weight: bold; text-align: right;" id="para_1" class="para_2437499 resize"> <div class="photo left"> <span style="font-size:130%;"><a href="javascript:void(0)" rel="http://www.al-khabar.info/photo/grande-1791525-2437499.jpg?ibox" title="الأزياء الإسلامية تغزو الشبكة العنكبوتية"><br /></a></span> </div> <div class="texte"> <div class="access firstletter"> أكثر من مليون ونصف امرأة وفتاة مسلمة يعشن في ألمانيا، منهن من تفضل ارتداء الملابس العصرية الغربية، ومنهن مَن اختارت الزي "التقليدي الإسلامي"، وكثير منهن من يمزج بين هذا وذاك، فيرتدِينَ أزياءَ إسلامية ذات ألوان وملامح عصرية، ولكن كيف يتمكن هؤلاء من اقتناء هذه الأزياء في ألمانيا وفي البلدان الغربية عامّةً؟ <span style="font-size:130%;"><br /><br />رغم أن مدينة كولونيا تُعد من المدن الألمانية الكبيرة، إلا أن الآنسة عائشة، الساكنة في هذه المدينة، اشترت فستان عرسها الإسلامي من "محل افتراضي" في الانترنت وليس مباشرة من محل بيع الألبسة في المدينة. وتبرر عائشة ذلك بقولها "أعتقد أنه ليس هناك في أسواق كولونيا الكثير من العروض للأزياء الإسلامية التي تتفق مع ذوقي، لذلك فإني قد بحثت طويلاً على صفحات الإنترنت واشتريت فستان زفافي من الموقع الالكتروني لمحل يتواجد أصلاً في مدينة ألمانية أخرى </span> </div> </div> </div><div style="text-align: right;"> </div><div style="font-weight: bold; text-align: right;" id="para_2" class="para_2437500 resize"> <div class="photo left"> <span style="font-size:130%;"><a href="javascript:void(0)" rel="http://www.al-khabar.info/photo/grande-1791525-2437500.jpg?ibox" title="الأزياء الإسلامية تغزو الشبكة العنكبوتية"><br /></a></span> </div> <div class="texte"> <div class="access firstletter"> <br />الانترنت سوق للأزياء <span style="font-size:130%;"><br /></span><a href="http://1.bp.blogspot.com/_vWZuWGzSgFs/S05Qj0GFvMI/AAAAAAAAMoU/SHEgLMYk2PE/s1600-h/%D8%A3%D8%B2%D9%8A%D8%A7%D8%A1%D9%8E+%D8%A5%D8%B3%D9%84%D8%A7%D9%85%D9%8A%D8%A9+%D8%B0%D8%A7%D8%AA+%D8%A3%D9%84%D9%88%D8%A7%D9%86+%D9%88%D9%85%D9%84%D8%A7%D9%85%D8%AD+%D8%B9%D8%B5%D8%B1%D9%8A%D8%A9.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5426363177237855426" src="http://1.bp.blogspot.com/_vWZuWGzSgFs/S05Qj0GFvMI/AAAAAAAAMoU/SHEgLMYk2PE/s400/%D8%A3%D8%B2%D9%8A%D8%A7%D8%A1%D9%8E+%D8%A5%D8%B3%D9%84%D8%A7%D9%85%D9%8A%D8%A9+%D8%B0%D8%A7%D8%AA+%D8%A3%D9%84%D9%88%D8%A7%D9%86+%D9%88%D9%85%D9%84%D8%A7%D9%85%D8%AD+%D8%B9%D8%B5%D8%B1%D9%8A%D8%A9.jpg" style="cursor: pointer; width: 215px; height: 134px;" /></a><br /><span style="font-size:130%;"><br />إلا أنّ عائشة غير راضية دائما عن تبضعها في الإنترنت وتضيف بهذا الصدد، “مساوئ شرائي للأزياء إجمالاً في الإنترنت هو أنني لا أحصل بالضرورة على المقاس الملائم الذي طلبته". وحين طلبها لفستان عرسها كانت مضطرة لتتواصل مع البائع عبر البريد الالكتروني كي تظهر له مقاسها، ورد بصراحة أن كل المقاسات لا تتوفر لديه. لذلك اضطرت في النهاية إلى تقصير مقاس الفستان عند الخيّاطة. إلا أن عائشة تعتبر مع ذلك الإنترنت أفضل السبل لشراء ملابسها، "الشراء من الانترنت مرن وسهل، ففي المساء بعد رجوعكَ إلى البيت بعد يوم طويل من الدراسة أو العمل تكون عندك ببساطة إمكانية البحث في الانترنت عن زيك المفضل، دون الحاجة إلى الخروج من بيتك </span> </div> </div> </div><div style="text-align: right;"> </div><div style="font-weight: bold; text-align: right;" id="para_3" class="para_2437502 resize"> <div class="photo left"> <span style="font-size:130%;"><a href="javascript:void(0)" rel="http://www.al-khabar.info/photo/grande-1791525-2437502.jpg?ibox" title="الأزياء الإسلامية تغزو الشبكة العنكبوتية"><br /></a></span> </div> <div class="texte"> <div class="access firstletter"> منابر إلكترونية لتبادل النصائح <span style="font-size:130%;"><br /><br />عاشقات الموضة الإسلامية بألمانيا يتحاورن عبر منتديات الانترنت، فتكتب إحداهن في أحد منتديات الإنترنت: "أين يمكنني أن أشتري ملابس إسلامية ذات موديلات مختلفة؟"، فترد الأخرى: "أنصحك بأن تشتري عبر الإنترنت، فهنا تجدين آخر موضة من العبايات وأنواع الحجاب والفساتين بأسعار معقولة".<br /><br />لا تستخدم عاشقات الموضة الإسلامية في ألمانيا الانترنت لاقتناء أزياءهن وللتغلب على إشكالية قلة المتاجر وحسب، بل إنهن أيضاً يستخدمن المنابر الإلكترونية لتعلم طريقة ارتداء هذه الأزياء. وذلك من خلال المدونات الخاصة التي تزخر بها شبكة الإنترنت.<br /><br />فالشابة ليلى مثلاً تفرد قسماً خاصاً ،في مدونتها على الإنترنت، للتعريف بالتصاميم المختلفة للحجاب وآخر صيحات الموضة المطروحة في السوق. ليس ذلك فحسب، بل إن تعدد أنواع وأشكال الأزياء الإسلامية المعاصرة قد حدا بليلى أن تزود مدونتها على الإنترنت بوسائط تعليمية متعددة، كأفلام الفيديو والصور لتعليم طريقة الارتداء المثلى لهذه الأزياء </span> </div> </div> </div><div style="text-align: right;"> </div> <div class="auteur"> <div class="access">قنطرة</div> </div>

أزياءَ إسلامية ذات ألوان وملامح عصرية

عاشقات الموضة الإسلامية في ألمانيا لا يستخدمن الانترنت لشراء أزيائهن وحسب، بل يستخدمن أيضا المنابر الالكترونية لتعلم أساليب ارتداء هذه...

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El Hijab (le voile)

<a href="http://4.bp.blogspot.com/_vWZuWGzSgFs/S0zQDO5dRaI/AAAAAAAAMoE/k5diu-UhFu4/s1600-h/El+Hijab+%28le+voile%29.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5425940405031880098" src="http://4.bp.blogspot.com/_vWZuWGzSgFs/S0zQDO5dRaI/AAAAAAAAMoE/k5diu-UhFu4/s400/El+Hijab+%28le+voile%29.jpg" style="cursor: pointer; width: 252px; height: 400px;" /></a><br /><br /><span style="font-weight: bold;font-size:130%;" >Se voilé est une obligation dans l'islam donc si tu a peur de le faire...<br />ou meme si tu est voilé...<br />Lis se magnifique poème écrit de la main d'une de nos soeur Masha'Allah...<br /><br />Sous ce voile, je suis ne femme libre et responsable<br />Sous ce voile ,je suis une femme aimée et aimable<br />Sous ce voile ,je suis une femme avec une vie sociale et familiale<br />Sous ce voile ,je suis une femme pleine de convictions<br />Sous ce voile ,je suis une femme sans prétention<br />Sous ce voile ,je suis une femme a coeur doux<br />Sous ce voile ,je suis une femme comme vous.<br /><br />Si tu te voile, se ne sera pas pour ta mere ni ton pere ni tes amis ce sera pour Allah.<br />Allah vois tout, il comprend tout.<br />Il est clement et miséricordieux.</span>

El Hijab (le voile)

Se voilé est une obligation dans l'islam donc si tu a peur de le faire... ou meme si tu est voilé... Lis se magnifique poème écrit de la...

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What is the meaning of Surah an-Nur ayah 31?

<p align="left"><a href="http://3.bp.blogspot.com/_vWZuWGzSgFs/S0zOue0ruoI/AAAAAAAAMn4/w6f9jdF2CBA/s1600-h/What+is+the+meaning+of+Surah+an-Nur+ayah+31.htm" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5425938949017942658" src="http://3.bp.blogspot.com/_vWZuWGzSgFs/S0zOue0ruoI/AAAAAAAAMn4/w6f9jdF2CBA/s400/What+is+the+meaning+of+Surah+an-Nur+ayah+31.htm" style="cursor: pointer; width: 215px; height: 154px;" /></a></p><p align="left"><span style="font-family:Verdana;font-size:130%;">The Arabic text of this ayah is:</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">Wa qul li al-mu'minat yaghdudna min absarihinna wa yahfazna furujahunna wa laa yubdina zenatahunna illa maa zahara min haa wal-yadribna bi khumurihinna ala juyubihinna; wa laa yubdina zenatahunna illa li bu'ulatihinna aw aba'ihinna aw aba'i bu'ulatihinna aw abna'ihinna aw abna'i bu'ulatihinna aw ikhwanihinna aw bani ikhwanihinna aw bani akhawatihinna aw nisa'ihinna aw maa malakat aymanu hunna aw at-tabi'ina ghayri ulu'l-irbat min ar-rijal aw at-tifl alladhina lam yazharu ala awrat an-nisa wa laa yadribna bi arjulihinna li yu'lama maa yukhfina min zenatahinna. Wa tubu ilaAllahi jami'an, ayyuha al-mu'minun la'allakum tuflihun</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">A translation of this is:</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">And say to the faithful women to lower their gazes, and to guard their private parts, and not to display their adornment except what is apparent of it, and to extend their headcoverings (khimars) to cover their bosoms (jaybs), and not to display their adornment except to their husbands, or their fathers, or their husband's fathers, or their sons, or their husband's sons, or their brothers, or their brothers' sons, or their sisters' sons, or their womenfolk, or what their right hands rule (slaves), or the followers from the men who do not feel sexual desire, or the small children to whom the nakedness of women is not apparent, and not to strike their feet (on the ground) so as to make known what they hide of their adornments. And turn in repentance to God together, O you the faithful, in order that you are successful</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">As we can see, this ayah contains six commands for the Muslim sister, which I will list briefly, inshallah.</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">1) Lower the gaze.</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">2) Guard the private parts.</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">3) Not display the adornment "except what is apparent of it".</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">4) Draw the khimar to cover the jayb.</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">5) Not display the adornment except to the people listed in the ayah.</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">6) Not stamp the feet so as to give knowledge of hidden adornment.</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">Three of these commands relate to behavior, which are lowering the gaze, guarding the private parts, and not stamping the feet. The other three relate to dress. It can also be noted that commands 3 and 5 are actually parts of the same command. Thus there are two basic rules for the dress of the Muslim sister:</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">A) Not display the adornment except "what is apparent of it" except to the people listed in the ayah.</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">B) Draw the khimar to cover the jayb.</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">There are three things that need to be explained in this:</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">1) What does "what is apparent of it" refer to?</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">2) What type of garment is the khimar?</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">3) What is the woman's jayb?</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">Inshallah, I will deal with each of these questions in turn.</span></p> <p align="left"><span style="font-size:130%;"> </span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;color:#0000ff;">What does "what is apparent of it" refer to?</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">There is a difference of opinion on this, and was even among the Sahaba (rAa). The opinion of Abdullah ibn Masud (rAa) is that "what is apparent of it" refers to the outer surface of the woman's garments. This would not permit any of her body to be seen whatsoever (uncovering one or both eyes is a concession to necessity).</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">The other opinion is that "what is apparent of it" refers to the face and hands and/or to the decorations that are worn on the face and the hands. This is the opinion of Aisha Umm al-Muminin (rAa), Anas ibn Malik (rAa), Abdullah ibn Abbas (rAa), and Miswar ibn Makhrama (rAa) - these are all Sahaba - and also of Ata (rAa), Qatada (rAa), Sa'id ibn Jubayr (rAa), Mujahid (rAa), al-Dahhak (rAa), and al-Hasan (rAa) - these are all Tabi'un (rAa). Almost every tafsir (commentary on the Quran) will include some if not all of these authorities for this opinion.</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">Among the commentators themselves, some of the most respected have followed the "face and hands" opinion. Among these are Imam Tabari, Imam Zamakhshari, Imam Fakhr ad-Din Razi, and Imam Qurtubi. Here is what they have written in their own words.</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;"><span style="color:#0000ff;">Imam Abu Jafar Tabari<br /></span>"The strongest and most accurate view is that which says that the exemption refers to the face and the hands. Also included are kohl, rings, bracelets, and makeup. We say that this is the strongest and most accurate opinion because all scholars are unanimous that everyone who needs to pray must cover the awra in his or her salat. A woman may reveal the face and the hands in her salat, while she must cover the rest of her body. What is not awra is not haram to be revealed" from his tafsir of Surah an-Nur ayah 31, this is in Volume 18, pages 118-119 of Jami Bayan Ta'wil al-Qur'an</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;"><span style="color:#0000ff;">Imam Abu'l-Qasim Zamakhshari<br /></span>"Why is the woman permitted to display 'what is apparent of it'? Because to conceal that would cause her inconvenience. A woman is forced to deal in commodities with her hands. She is compelled by genuine need to expose her face especially at the times of giving evidence, litigating in court, and marriage. She is compelled to walk the streets and expose her feet, especially poor women. This is the meaning of 'illa maa zahara min ha', that is, what the situations of ordinary life compel her to expose" from his tafsir of Surah an-Nur ayah 31</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;"><span style="color:#0000ff;">Imam Fakhr ad-Din Razi<br /></span>"Since the showing of the face and hands is necessary, the jurists had no choice but to agree that they are not awra" from his tafsir of Surah an-Nur ayah 31</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;"><span style="color:#0000ff;">Imam Abu Abdullah Qurtubi<br /></span>"Since the normal case is that a woman’s face and hands are revealed by the force of habit and for worship, as this is required in salat and hajj, then it is appropriate to say that the exemption applies to these" from his tafsir of Surah an-Nur ayah 31</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">From this, we can see that the predominant opinion on the meaning of "what is apparent of it" is that it refers to the face and hands. In the context of the ayah, it means that around non-mahram men, women are allowed to display their faces and their hands. This is the exemption that God has given. Everything else must be covered.</span></p> <p align="left"><span style="font-size:130%;"> </span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;color:#0000ff;">What type of garment is the khimar?</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">In common usage, the words "head" and "face" are distinct. Unless specified otherwise, the word "head" is not taken to refer to the face, but instead refers to the rest of the head, while the word "face" is specially used to designate the face. An example of this is the process of wudu; the Quran and hadiths mention washing the "face" separately from wiping the "head", and we do not again run our hands over the face when we get to the stage of wiping the head. In order to say that the khimar is a garment which covers the face, therefore, it must be specified that it covers the "face". If the khimar just covers the "head" then the general meaning is that it covers the hair. If you think about how we use these words, inshallah you will see that I am correct.</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">Keeping this in mind, here are some definitions of the khimar and what it means in classical Arabic:</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;"><span style="color:#0000ff;">Imam Abu'l-Fida ibn Kathir:<br /></span>"Khumur is the plural of khimar which means something that covers, and is what is used to cover the head. This is what is known among the people as a khimar."</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;"><span style="color:#0000ff;">The dictionary of classical Arabic, Aqrab al-Mawarid:<br /></span>"[The word khimar refers to] all such pieces of cloth which are used to cover the head. It is a piece of cloth which is used by a woman to cover her head."</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;"><span style="color:#0000ff;">Shaykh Muhammad al-Munajjid on Islam Q&A:<br /></span>"Khimaar comes from the word khamr, the root meaning of which is to cover. For example, the Prophet (peace and blessings of Allaah be upon him) said: “Khammiru aaniyatakum (cover your vessels).” Everything that covers something else is called its khimaar. But in common usage khimaar has come to be used as a name for the garment with which a woman covers her head; in some cases this does not go against the linguistic meaning of khimaar. Some of the fuqahaa’ have defined it as that which covers the head, the temples and the neck. The difference between the hijaab and the khimaar is that the hijaab is something which covers all of a woman’s body, whilst the khimaar in general is something with which a woman covers her head."</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;"><span style="color:#0000ff;">Shaykh Muhammad Nasiruddin Albani:<br /></span>"The word khimaar linguistically means only a head covering. Whenever it is mentioned in general terms, this is what is intended."</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">Now, in case my argument presented above about "covering the head" versus "covering the face" does not seem convincing, we can also look at what some tafsirs say about the exact meaning of the commandment in Surah an-Nur ayah 31 regarding the khimar:</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;"><span style="color:#0000ff;">Imam Abu Abdullah Qurtubi:<br /></span>"Women in those days used to cover their heads with the khimar, throwing its ends upon their backs. This left the neck and the upper part of the chest bare, along with the ears, in the manner of the Christians. Then God commanded them to cover those parts with the khimar."</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;"><span style="color:#0000ff;">Imam Abu'l-Fida ibn Kathir:<br /></span>"'Draw their khumur to cover their bosoms' means that they should wear the khimar in such a way that they cover their chests so that they will be different from the women of the jahiliyyah who did not do that but would pass in front of men with their chests uncovered and with their necks, forelocks, hair and earrings uncovered."</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">Both Imam Qurtubi and Imam ibn Kathir are agreed that the women of jahiliyyah (in imitation of the Christian women, according to Imam Qurtubi) used to wear the khimar to cover their hair, but they threw its ends upon their backs. This sloppy way of wearing the khimar exposed the forehead, ears, neck, and upper chest. Subsequently, God ordered them to draw their khimars to cover themselves. It is easy to see how pulling the ends forward again and pulling the khimar tightly around the circle of the face then fastening it at the throat, letting the ends fall downwards, would cover the forehead, ears, neck, and upper chest, as Imam Qurtubi and Imam ibn Kathir have specified. It should also be easy to recognize in this a description of the headscarf of the Muslim sister.</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">The point is, neither Imam Qurtubi nor Imam ibn Kathir describes that the khimar was to be pulled over the face, even though each specifies a variety of anatomical features of the woman.</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">This should be strong evidence that the word khimar means HEADSCARF. Its linguistic meaning is a headcovering, not a face veil, and the information provided by both Imam Qurtubi and Imam ibn Kathir clearly shows that the khimar is to be worn as a HEADSCARF not as a face veil.</span></p> <p align="left"><span style="font-size:130%;"> </span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;color:#0000ff;">What is the woman's jayb?</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">Actually, the quotes from Imam Qurtubi and Imam ibn Kathir provide a pretty good explanation of what the jayb is. The usual translation of the term is "bosom". The word "jayb" has also given its name to a certain type of mathematical curve (see The Origin of the Word Sine).</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">As well, Surah al-Qasas ayah 32 in Arabic reads "Usluk yadaka fii JAYB ka takhrur bayda'a..." which means "Thrust your hand into your chest and it will come out white..." (this is a story about the prophet Musa, alayhi salam).</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">Shaykh Muhammad Nasiruddin Albani says that the word "jayb" is related to the word "jawb" which refers to something cut out, and he says that in this context it refers to the neckline of the woman's dress.</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">In any case, all of these definitions clearly point to the bosom, the upper chest, or the neck and upper chest. They certainly do not mean "face" or "entire body"!</span></p> <p align="left"><span style="font-size:130%;"> </span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;color:#0000ff;">Summary</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">Surah an-Nur ayah 31 gives two basic commands in regard to women's dress. The first of these commands is that the Muslim sister shall cover all of her beauty except "what is apparent of it" whenever non-mahram men are present. The majority opinion on the meaning of "what is apparent of it" is the face and hands.</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">The second command is to draw the khimar to cover the jayb. In classical Arabic, the khimar is the headcovering or headscarf, and the jayb is the bosom or more generally the neck and upper chest. Imam Qurtubi and Imam ibn Kathir have provided a precise description of how the khimar is to be drawn to cover the jayb, and why this was necessary. Neither the word "khimar" nor the word "jayb" has anything to do with the face.</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">Therefore, the first command (to cover the beauty) contains a specific exemption that the majority of scholars have taken to refer to the face and the hands. And the second command (regarding the wearing of the khimar) does not mandate the covering of the face either.</span></p> <p align="left"><span style="font-family:Verdana;font-size:130%;">In conclusion, I feel that there is a very strong case to be made that Surah an-Nur ayah 31 does not make niqab fard, but in fact allows the display of the face and hands.</span></p>

What is the meaning of Surah an-Nur ayah 31?

The Arabic text of this ayah is: Wa qul li al-mu'minat yaghdudna min absarihinna wa yahfazna furujahunna wa laa yubdina zenatahunna ill...

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Aker Scarves

<a href="http://1.bp.blogspot.com/_vWZuWGzSgFs/S0i0LjZMk8I/AAAAAAAAMeM/g09yYqpGFgY/s1600-h/Scarves+And+Shawls9.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5424783861740245954" src="http://1.bp.blogspot.com/_vWZuWGzSgFs/S0i0LjZMk8I/AAAAAAAAMeM/g09yYqpGFgY/s400/Scarves+And+Shawls9.jpg" style="cursor: pointer; width: 271px; height: 340px;" /></a><br /><a href="http://2.bp.blogspot.com/_vWZuWGzSgFs/S0i0LYuikyI/AAAAAAAAMeE/lb_Z0IuEBwQ/s1600-h/Scarves+And+Shawls8.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5424783858876977954" src="http://2.bp.blogspot.com/_vWZuWGzSgFs/S0i0LYuikyI/AAAAAAAAMeE/lb_Z0IuEBwQ/s400/Scarves+And+Shawls8.jpg" style="cursor: pointer; width: 330px; height: 340px;" /></a><br /><a href="http://3.bp.blogspot.com/_vWZuWGzSgFs/S0i0LJG03II/AAAAAAAAMd8/xvMei73CPXA/s1600-h/Scarves+And+Shawls7.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5424783854683872386" src="http://3.bp.blogspot.com/_vWZuWGzSgFs/S0i0LJG03II/AAAAAAAAMd8/xvMei73CPXA/s400/Scarves+And+Shawls7.jpg" style="cursor: pointer; width: 330px; height: 340px;" /></a><br /><a href="http://1.bp.blogspot.com/_vWZuWGzSgFs/S0i0K95HNDI/AAAAAAAAMd0/ljVJrqokJNM/s1600-h/Scarves+And+Shawls6.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5424783851673564210" src="http://1.bp.blogspot.com/_vWZuWGzSgFs/S0i0K95HNDI/AAAAAAAAMd0/ljVJrqokJNM/s400/Scarves+And+Shawls6.jpg" style="cursor: pointer; width: 330px; height: 340px;" /></a><br /><a href="http://2.bp.blogspot.com/_vWZuWGzSgFs/S0i0KhGJL4I/AAAAAAAAMds/6B_N24LzyJM/s1600-h/Scarves+And+Shawls5.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5424783843943591810" src="http://2.bp.blogspot.com/_vWZuWGzSgFs/S0i0KhGJL4I/AAAAAAAAMds/6B_N24LzyJM/s400/Scarves+And+Shawls5.jpg" style="cursor: pointer; width: 330px; height: 340px;" /></a><br /><br /><br /><span style="font-weight: bold;font-size:130%;" >Scarf and Silk Scarves</span><br /><br /><span style="font-weight: bold;font-size:130%;" >As escarf are designed to be repeated in a range of colors for each pattern there are many other colors than those described here, I have based my comments on the fashion shots .<br /></span>

Aker Scarves

Scarf and Silk Scarves As escarf are designed to be repeated in a range of colors for each pattern there are many other colors than those de...

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Scarves And Shawls

<a href="http://1.bp.blogspot.com/_vWZuWGzSgFs/S0iy5D-OPxI/AAAAAAAAMdk/aHZoeh2akEI/s1600-h/Scarves+And+Shawls4.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5424782444556336914" src="http://1.bp.blogspot.com/_vWZuWGzSgFs/S0iy5D-OPxI/AAAAAAAAMdk/aHZoeh2akEI/s400/Scarves+And+Shawls4.jpg" style="cursor: pointer; width: 280px; height: 340px;" /></a><br /><a href="http://2.bp.blogspot.com/_vWZuWGzSgFs/S0iy41qER4I/AAAAAAAAMdc/uetp-_PO_VE/s1600-h/Scarves+And+Shawls3.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5424782440713701250" src="http://2.bp.blogspot.com/_vWZuWGzSgFs/S0iy41qER4I/AAAAAAAAMdc/uetp-_PO_VE/s400/Scarves+And+Shawls3.jpg" style="cursor: pointer; width: 330px; height: 340px;" /></a><br /><a href="http://2.bp.blogspot.com/_vWZuWGzSgFs/S0iy4o_Nz1I/AAAAAAAAMdU/XCWhytXavKY/s1600-h/Scarves+And+Shawls2.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5424782437312745298" src="http://2.bp.blogspot.com/_vWZuWGzSgFs/S0iy4o_Nz1I/AAAAAAAAMdU/XCWhytXavKY/s400/Scarves+And+Shawls2.jpg" style="cursor: pointer; width: 330px; height: 340px;" /></a><br /><a href="http://1.bp.blogspot.com/_vWZuWGzSgFs/S0iy4cZNnII/AAAAAAAAMdM/2tC7nBTEyBY/s1600-h/Scarves+And+Shawls1.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5424782433932123266" src="http://1.bp.blogspot.com/_vWZuWGzSgFs/S0iy4cZNnII/AAAAAAAAMdM/2tC7nBTEyBY/s400/Scarves+And+Shawls1.jpg" style="cursor: pointer; width: 330px; height: 340px;" /></a><br /><a href="http://4.bp.blogspot.com/_vWZuWGzSgFs/S0iy4OCN19I/AAAAAAAAMdE/Zxb38YvX1Lo/s1600-h/Scarves+And+Shawls.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5424782430077573074" src="http://4.bp.blogspot.com/_vWZuWGzSgFs/S0iy4OCN19I/AAAAAAAAMdE/Zxb38YvX1Lo/s400/Scarves+And+Shawls.jpg" style="cursor: pointer; width: 330px; height: 340px;" /></a><br /><br /><span style="font-weight: bold;font-size:130%;" >Scarves And Shawls new collection is here so I thought I would do a post on it. Its a typical Fall season look, dark colors, autumnal palette and even some tartan and tribal patterns. There are a few soft pastels but these are broken up by black, dark blue or grey. The makeup is classic cold seasons too, dark eyes with thick brows and nude lips. The floral and plant elements of the eşarp are primarily Autumnal carnations, roses, daises, furns, maple leaves and for-get-me-not but with the hibiscus print reflecting the tropics.<br /><br /><br /><br /></span>

Scarves And Shawls

Scarves And Shawls new collection is here so I thought I would do a post on it. Its a typical Fall season look, dark colors, autumnal palett...

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Tracy Reese Trench Style

<a href="http://2.bp.blogspot.com/_vWZuWGzSgFs/S0iwzv81lUI/AAAAAAAAMc8/fW7z1sYkghg/s1600-h/Tracy+Reese+Trench+Style.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5424780154259215682" src="http://2.bp.blogspot.com/_vWZuWGzSgFs/S0iwzv81lUI/AAAAAAAAMc8/fW7z1sYkghg/s400/Tracy+Reese+Trench+Style.jpg" style="cursor: pointer; width: 260px; height: 400px;" /></a><br /><br /><br /><span style="font-weight: bold;font-size:130%;" >I really like this trench from Tracy Reese Spring 2009 so I thought I would do a Tesettür inspired look based on it. I prefer the trench from Tracy Reese rather over any one I've found, the skirt shape is gorgeous.<br /><br /></span><br /><a href="http://3.bp.blogspot.com/_vWZuWGzSgFs/S0iwzaF31sI/AAAAAAAAMc0/ATGTPOkh5b0/s1600-h/Tracy+Reese+Trench+Style1.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5424780148391532226" src="http://3.bp.blogspot.com/_vWZuWGzSgFs/S0iwzaF31sI/AAAAAAAAMc0/ATGTPOkh5b0/s400/Tracy+Reese+Trench+Style1.jpg" style="cursor: pointer; width: 400px; height: 400px;" /></a>

Tracy Reese Trench Style

I really like this trench from Tracy Reese Spring 2009 so I thought I would do a Tesettür inspired look based on it. I prefer the trench fro...

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Hijabi

<a href="http://3.bp.blogspot.com/_vWZuWGzSgFs/S0iwFC9EC1I/AAAAAAAAMcs/plfEQhqoim8/s1600-h/Hijabi.JPG" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5424779351906585426" src="http://3.bp.blogspot.com/_vWZuWGzSgFs/S0iwFC9EC1I/AAAAAAAAMcs/plfEQhqoim8/s400/Hijabi.JPG" style="cursor: pointer; width: 258px; height: 400px;" /></a><br /><br /><span style="font-weight: bold;font-size:130%;" >Another beautiful summery look from the kreuzberger girlies 1! This features another white long sleeve tee with a maroon short sleeve shirt over the rop and a lovely flowing white skirt. The scarf is also maroon white white polka dots, perfectly matching this tesettür look. I couldn't find a scarf that matched exactly and as before I've done a range of outfits for different interpretations of modesty. There are so many cool purple scarves that I couldn't help but use them like a border. I personally like the geometric and stripy patters best as they are so distinctly tesettür-hijab.</span>

Hijabi

Another beautiful summery look from the kreuzberger girlies 1! This features another white long sleeve tee with a maroon short sleeve shirt ...

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Hijab Chique

<a href="http://2.bp.blogspot.com/_vWZuWGzSgFs/S0ivi__8D8I/AAAAAAAAMck/2nera6zKbac/s1600-h/Hijab+Chique.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5424778766997786562" src="http://2.bp.blogspot.com/_vWZuWGzSgFs/S0ivi__8D8I/AAAAAAAAMck/2nera6zKbac/s400/Hijab+Chique.jpg" style="cursor: pointer; width: 275px; height: 298px;" /></a><br /><div style="text-align: left;"><br /><span style="font-weight: bold;font-size:130%;" >Paisley is soo cool. Wikipedia says "is a droplet-shaped vegetal motif of Persian origin, similar to half of the <span class="mw-redirect">Yin yang</span> symbol, or the leaf of the Indian <span class="mw-redirect">bodhi tree</span> or the mango tree; or to a leech. The pattern is sometimes called "Persian pickles" by American traditionalists, especially quiltmakers,<sup id="cite_ref-DALLAS_0-0" class="reference">[1]</sup> or "Welsh pears" in Wales textiles as far back as 1888.<sup id="cite_ref-GH_1-0" class="reference">[2]"<br /></sup></span></div><span style="font-weight: bold;font-size:130%;" ><br />What I love about LOSVE scarves is that they are like eşarp, howerver they are not silk so are a lot cheaper, but they feature different patterns from the Turkish eşarp houses as they are independent of Turkish fashion being in the UK. This hijab features turquoise, white, orange and yellow so I have picked these up in my look. There's an alternate scarf or dupatta as I saw a sister wearing this in a salwar kamees recently and it was soo beautiful. I hope you like the quirky accessories, we are moving into spring now so I thought I would love to wear some OTT looks. </span>

Hijab Chique

Paisley is soo cool. Wikipedia says "is a droplet-shaped vegetal motif of Persian origin, similar to half of the Yin yang symbol, or t...

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Hijab Wikipedia

<a href="http://2.bp.blogspot.com/_vWZuWGzSgFs/S0itjfka1aI/AAAAAAAAMcc/kIRCXZBJJ58/s1600-h/Hijab+Wikipedia.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5424776576449041826" src="http://2.bp.blogspot.com/_vWZuWGzSgFs/S0itjfka1aI/AAAAAAAAMcc/kIRCXZBJJ58/s400/Hijab+Wikipedia.jpg" style="cursor: pointer; width: 273px; height: 244px;" /></a><br /><br /><p>source: Wikipedia<br /></p><p style="font-weight: bold;"><span style="font-size:130%;">A hijab or <span class="Unicode">ḥijāb</span> (<span lang="ar">حجاب</span>, pronounced <span title="Pronunciation in IPA" class="IPA">[ħiˈdʒæːb]</span>), as commonly understood in the English-speaking world, is the type of head covering traditionally worn by Muslim women, but can also refer to modest Muslim styles of dress in general. Similar head coverings are wimples (or wimpels) worn by Christian <span class="mw-redirect">nuns</span> and snoods often worn by married Orthodox Jewish women <sup id="cite_ref-0" class="reference"><span>[</span>1<span>]</span></sup>. The <span class="mw-redirect">Arabic</span><i>curtain</i> or <i>cover</i> (noun), based on the root حجب meaning "to cover, to veil, to shelter". Most Islamic legal systems define this type of modest dressing as covering everything except the face and hands in public.<sup id="cite_ref-1" class="reference"><span>[</span>2<span>]</span></sup><sup id="cite_ref-Glasse.2C_Cyril_2001.2C_p.179-180_2-0" class="reference"><span>[</span>3<span>]</span></sup> According to Islamic scholarship, <i>hijab</i> is given the wider meaning of modesty, privacy, and morality;<sup id="cite_ref-dict_3-0" class="reference"><span>[</span>4<span>]</span></sup> the word for a headscarf or veil used in the Qur'an is <i>khimār</i> (<span lang="ar">خمار</span>) and not <i>hijab</i>. Still another definition is metaphysical, where al-hijab "refers to the veil which separates man or the world from God."<sup id="cite_ref-Glasse.2C_Cyril_2001.2C_p.179-180_2-1" class="reference"><span>[</span>3<span>]</span></sup></span> word literally means </p> <p style="font-weight: bold;"><span style="font-size:130%;">Since the 1970s, hijab has emerged as a symbol of Islamic consciousness.<sup class="noprint Template-Fact" title="This claim needs references to reliable sources" style="white-space: nowrap;">[<i>citation needed</i>]</sup> Muslims differ as to how "hijab dress" should be enforced, particularly over the role of <span class="mw-redirect">religious police</span> that are enforcing hijab in Iran and Saudi Arabia.</span></p><h2 style="font-weight: bold;"><span style="font-size:130%;"><span class="mw-headline" id="Etymology_and_meaning">Etymology and meaning</span></span></h2> <p style="font-weight: bold;"><span style="font-size:130%;">According to the <i>Encyclopedia of Islam and the Muslim World</i>, the meaning of <i>hijab</i> has evolved over time:</span></p> <table style="border-style: none; margin: auto; border-collapse: collapse; background-color: transparent; width: auto; font-weight: bold;" class="cquote"> <tbody><tr> <td style="padding: 10px; color: rgb(178, 183, 242); font-size: 35px; font-family: 'Times New Roman',serif; text-align: left;" valign="top" width="20"><span style="font-size:130%;">“</span></td> <td style="padding: 4px 10px;" valign="top"><span style="font-size:130%;">The term hijab or veil is not used in the Qur'an to refer to an article of clothing for women or men, rather it refers to a spatial curtain that divides or provides privacy. The Qur'an instructs the male believers (Muslims) to talk to wives of Muhammad behind a hijab. This hijab was the responsibility of the men and not the wives of Muhammad. However, in later Muslim societies this instruction, specific to the wives of Muhammad, was generalized, leading to the segregation of the Muslim men and women. The modesty in Qur'an concerns both men's and women's gaze, gait, garments, and genitalia. The clothing for women involves khumūr over the necklines and jilbab (cloaks) in public so that they may be identified and not harmed. Guidelines for covering of the entire body except for the hands, the feet and the face, are found in texts of fiqh and hadith that are developed later.<sup id="cite_ref-4" class="reference"><span>[</span>5<span>]</span></sup></span></td> <td style="padding: 10px; color: rgb(178, 183, 242); font-size: 36px; font-family: 'Times New Roman',serif; text-align: right;" valign="bottom" width="20"><span style="font-size:130%;">”</span></td> </tr> </tbody></table> <p style="font-weight: bold;"><span style="font-size:130%;">In Saudi Arabia, where women have been ordered to be "properly covered" outside their homes, some wear not only head-to-toe black cloaks but also full veils over their faces without even slits for their eyes.</span></p> <p style="font-weight: bold;"><span style="font-size:130%;">In Indonesia, notably the nation with the largest Muslim population, and some cultures or languages influenced by it namely Malaysia, Brunei and the Philippines, the term <span class="mw-redirect">jilbab</span> is used instead with few exceptions to refer to the hijab, as opposed to its "correct" modern <span class="mw-redirect">Arabic</span><i>Jilbab</i> may refer to any pre-Islamic female traditional head-dress.</span> definition. In some cases, colloquial use of the term </p> <h3 style="font-weight: bold;"><span style="font-size:130%;"><span class="editsection"></span><span class="mw-headline" id="Alternate_spellings">Alternate spellings</span></span> </h3> <p style="font-weight: bold;"><span style="font-size:130%;">The word hijab is an Arabic word. When the Arabic letters are transliterated into English, there are four different spellings that are typically used. The four spellings are: hijab, hejab, hegab, higab<sup id="cite_ref-5" class="reference"><span>[</span>6<span>]</span></sup> (the latter pronunciations, with hard /g/ are representative of Egyptian Arabic). Hijab is the most widely used spelling, but it is helpful to keep the alternate spellings in mind for research purposes.</span></p> <h2 style="font-weight: bold;"><span style="font-size:130%;"><span class="editsection"></span><span class="mw-headline" id="In_Islamic_texts">In Islamic texts</span></span></h2> <h3 style="font-weight: bold;"><span style="font-size:130%;"><span class="editsection"></span><span class="mw-headline" id="Qur.27an">Qur'an</span></span> </h3> <p style="font-weight: bold;"><span style="font-size:130%;">The Qur'an instructs Muslims to dress in a modest way. The following verses are generally interpreted as applying to all Muslim men and women.</span></p> <p style="font-weight: bold;"><span style="font-size:130%;">The <span class="mw-redirect">surah</span> 24:30-31 say:<sup id="cite_ref-Hameed_6-0" class="reference"><span>[</span>7<span>]</span></sup></span></p> <table style="border-style: none; margin: auto; border-collapse: collapse; background-color: transparent; width: auto; font-weight: bold;" class="cquote"> <tbody><tr> <td style="padding: 10px; color: rgb(178, 183, 242); font-size: 35px; font-family: 'Times New Roman',serif; text-align: left;" valign="top" width="20"><span style="font-size:130%;">“</span></td> <td style="padding: 4px 10px;" valign="top"><span style="font-size:130%;">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 except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss; [...] (Qur'an <span class="external text">24:31</span>)</span></td> <td style="padding: 10px; color: rgb(178, 183, 242); font-size: 36px; font-family: 'Times New Roman',serif; text-align: right;" valign="bottom" width="20"><span style="font-size:130%;">”</span></td> </tr> </tbody></table> <p style="font-weight: bold;"><span style="font-size:130%;">In the following verse, Muslim women are asked to draw their <i><span class="mw-redirect">jilbab</span></i> over them (when they go out), as a measure to distinguish themselves from others, so that they are not harassed. Whilst in sura 33:59 we read<sup id="cite_ref-Hameed_6-1" class="reference"><span>[</span>7<span>]</span></sup></span></p> <table style="border-style: none; margin: auto; border-collapse: collapse; background-color: transparent; width: auto; font-weight: bold;" class="cquote"> <tbody><tr> <td style="padding: 10px; color: rgb(178, 183, 242); font-size: 35px; font-family: 'Times New Roman',serif; text-align: left;" valign="top" width="20"><span style="font-size:130%;">“</span></td> <td style="padding: 4px 10px;" valign="top"><span style="font-size:130%;">Those who harass believing men and believing women undeservedly, bear (on themselves) a calumny and a grievous sin. O Prophet! Enjoin your wives, your daughters, and the wives of true believers that they should cast their outer garments over their persons (when abroad) That is most convenient, that they may be distinguished and not be harassed. [...] (Qur'an <span class="external text">33:58–59</span>)</span></td> <td style="padding: 10px; color: rgb(178, 183, 242); font-size: 36px; font-family: 'Times New Roman',serif; text-align: right;" valign="bottom" width="20"><span style="font-size:130%;">”</span></td> </tr> </tbody></table> <p style="font-weight: bold;"><span style="font-size:130%;">The following verses give special directives to the <span class="mw-redirect">wives of Muhammad</span> though some commentators believe that all women should imitate their example.<sup class="noprint Template-Fact" title="This claim needs references to reliable sources from November 2008" style="white-space: nowrap;">[<i>citation needed</i>]</sup></span></p> <table style="border-style: none; margin: auto; border-collapse: collapse; background-color: transparent; width: auto; font-weight: bold;" class="cquote"> <tbody><tr> <td style="padding: 10px; color: rgb(178, 183, 242); font-size: 35px; font-family: 'Times New Roman',serif; text-align: left;" valign="top" width="20"><span style="font-size:130%;">“</span></td> <td style="padding: 4px 10px;" valign="top"><span style="font-size:130%;">O Wives of the Prophet, ye are not like any of the (other) women. If ye do fear (Allah), be not too complaisant of speech, lest one in whose heart is a disease should be moved with desire: but speak ye a speak that is just. Abide still in your homes and make not a dazzling display like that of the former times of ignorance: and establish regular prayer, and give regular charity; and obey Allah and His Messenger. And Allah only wishes to remove all abomination from you, ye Members of the Family, and to make you pure and spotless. </span><p><span style="font-size:130%;">[...] (Qur'an <span class="external text">33:32–33</span>)</span></p> </td> <td style="padding: 10px; color: rgb(178, 183, 242); font-size: 36px; font-family: 'Times New Roman',serif; text-align: right;" valign="bottom" width="20"><span style="font-size:130%;">”</span></td> </tr> </tbody></table> <p style="font-weight: bold;"><span style="font-size:130%;">Another verse in the Qur'an (33:53) talks about the veil as being a separation of two men and spheres of life such as the public and the private, rather than between men and women. This could very well be the definitive verse on hijab as it has been quoted as such by a number of Islamic theologians.<sup class="noprint Template-Fact" title="This claim needs references to reliable sources from November 2008" style="white-space: nowrap;">[<i>citation needed</i>]</sup></span></p> <table style="border-style: none; margin: auto; border-collapse: collapse; background-color: transparent; width: auto; font-weight: bold;" class="cquote"> <tbody><tr> <td style="padding: 10px; color: rgb(178, 183, 242); font-size: 35px; font-family: 'Times New Roman',serif; text-align: left;" valign="top" width="20"><span style="font-size:130%;">“</span></td> <td style="padding: 4px 10px;" valign="top"><span style="font-size:130%;">O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time, unless permission be granted you. But if ye are invited, enter, and, when your meal is ended, then disperse. Linger not for conversation. Lo! That would cause annoyance to the Prophet, and he would be shy of (asking) you (to go); but Allah is not shy of the truth. And when ye ask of them (the wives of the Prophet) anything, ask it of them from behind a curtain. That is purer for your hearts and for their hearts. And it is not for you to cause annoyance to the messenger of Allah, nor that ye should ever marry his wives after him. Lo! That in Allah's sight would be an enormity. (Qur'an <span class="external text">33:53</span>)</span></td> <td style="padding: 10px; color: rgb(178, 183, 242); font-size: 36px; font-family: 'Times New Roman',serif; text-align: right;" valign="bottom" width="20"><span style="font-size:130%;">”</span></td> </tr> </tbody></table> <h4 style="font-weight: bold;"><span style="font-size:130%;"><span class="editsection"></span><span class="mw-headline" id="Alternative_views">Alternative views</span></span></h4> <p style="font-weight: bold;"><span style="font-size:130%;">Other Muslims take a relativist approach to ħijāb. They believe that the commandment to maintain <i>modesty</i> must be interpreted with regard to the surrounding society. What is considered modest or daring in one society may not be considered so in another. It is important, they say, for believers to wear clothing that communicates modesty and reserve in the situations in which they find themselves.<sup id="cite_ref-7" class="reference"><span>[</span>8<span>]</span></sup></span></p> <p style="font-weight: bold;"><span style="font-size:130%;">Along with scriptural arguments, Leila Ahmed argues that head covering should not be compulsory in Islam because the veil predates the revelation of the Qur'an. Head-covering was introduced into Arabia long before Muhammad, primarily through Arab contacts with Syria and Iran, where the hijab was a sign of social status. After all, only a woman who need not work in the fields could afford to remain secluded and veiled.<sup id="cite_ref-aslan_8-0" class="reference"><span>[</span>9<span>]</span></sup><sup id="cite_ref-9" class="reference"><span>[</span>10<span>]</span></sup></span></p> <p style="font-weight: bold;"><span style="font-size:130%;">Leila Ahmed argues for a more liberal approach to hijab. Among her arguments is that while some Qur'anic verses enjoin women in general to Qur'an <span class="external text">33:58–59</span>. “draw their <span class="mw-redirect">Jilbabs</span>Qur'an <span class="external text">24:31</span>. “guard their private parts... and drape down <i>khimar</i> over their breasts [when in the presence of unrelated men]”, they urge modesty but do not mention the word hijab or the covering of the head, neck, etc.</span> (overgarment or cloak) around them to be recognized as believers and so that no harm will come to them.” and </p> <p style="font-weight: bold;"><span style="font-size:130%;">However according to the vast majority of Muslims Sunni and Shia, al-Mawrid al-Qawrid Arabic dictionary, Hans-Wehr Dictionary of Arabic into English, and the exhaustive anient Arabic dictionary <i>"Lisan al-arab", (literally the tongue of the arabs) the word</i> 'Khimar' means and was used to refer to a piece of cloth that covers the head, or headscarf today called 'hijab'.</span></p> <p style="font-weight: bold;"><span style="font-size:130%;">Other verses do mention separation of men and women but they refer specifically to the wives of the prophet:</span></p> <table style="border-style: none; margin: auto; border-collapse: collapse; background-color: transparent; width: auto; font-weight: bold;" class="cquote"> <tbody><tr> <td style="padding: 10px; color: rgb(178, 183, 242); font-size: 35px; font-family: 'Times New Roman',serif; text-align: left;" valign="top" width="20"><span style="font-size:130%;">“</span></td> <td style="padding: 4px 10px;" valign="top"><span style="font-size:130%;">Abide still in your homes and make not a dazzling display like that of the former times of ignorance:(Qur'an <span class="external text">33:32–33</span>)</span></td> <td style="padding: 10px; color: rgb(178, 183, 242); font-size: 36px; font-family: 'Times New Roman',serif; text-align: right;" valign="bottom" width="20"><span style="font-size:130%;">”</span></td> </tr> </tbody></table> <table style="border-style: none; margin: auto; border-collapse: collapse; background-color: transparent; width: auto; font-weight: bold;" class="cquote"> <tbody><tr> <td style="padding: 10px; color: rgb(178, 183, 242); font-size: 35px; font-family: 'Times New Roman',serif; text-align: left;" valign="top" width="20"><span style="font-size:130%;">“</span></td> <td style="padding: 4px 10px;" valign="top"><span style="font-size:130%;">And when ye ask of them [the wives of the Prophet] anything, ask it of them from behind a curtain.(Qur'an <span class="external text">33:53</span>)</span></td> <td style="padding: 10px; color: rgb(178, 183, 242); font-size: 36px; font-family: 'Times New Roman',serif; text-align: right;" valign="bottom" width="20"><span style="font-size:130%;">”</span></td> </tr> </tbody></table> <p style="font-weight: bold;"><span style="font-size:130%;">According to Leila Ahmed, nowhere in the whole of the Qur'an is the term hijab applied to any woman other than the wives of Muhammad.<sup id="cite_ref-aslan_8-1" class="reference"><span>[</span>9<span>]</span></sup><sup id="cite_ref-10" class="reference"><span>[</span>11<span>]</span></sup></span></p> <p style="font-weight: bold;"><span style="font-size:130%;">According to at least two authors, (Reza Aslam and Leila Ahmed) the stipulations of the hijab were originally meant only for Muhammad's wives, and were intended to maintain their inviolability. This was because Muhammad conducted all religious and civic affairs in the mosque adjacent to his home:</span></p> <table style="border-style: none; margin: auto; border-collapse: collapse; background-color: transparent; width: auto; font-weight: bold;" class="cquote"> <tbody><tr> <td style="padding: 10px; color: rgb(178, 183, 242); font-size: 35px; font-family: 'Times New Roman',serif; text-align: left;" valign="top" width="20"><span style="font-size:130%;">“</span></td> <td style="padding: 4px 10px;" valign="top"><span style="font-size:130%;">People were constantly coming in and out of this compound at all hours of the day. When delegations from other tribes come to speak with Muhammad, they would set up their tents for days at a time inside the open courtyard, just a few feet away from the apartments in which Muhammad's wives slept. And new emigrants who arrived in Yatrib would often stay within the mosque's walls until they could find suitable homes.<sup id="cite_ref-aslan_8-2" class="reference"><span>[</span>9<span>]</span></sup></span></td> <td style="padding: 10px; color: rgb(178, 183, 242); font-size: 36px; font-family: 'Times New Roman',serif; text-align: right;" valign="bottom" width="20"><span style="font-size:130%;">”</span></td> </tr> </tbody></table> <p style="font-weight: bold;"><span style="font-size:130%;">According to Ahmed:</span></p> <table style="border-style: none; margin: auto; border-collapse: collapse; background-color: transparent; width: auto; font-weight: bold;" class="cquote"> <tbody><tr> <td style="padding: 10px; color: rgb(178, 183, 242); font-size: 35px; font-family: 'Times New Roman',serif; text-align: left;" valign="top" width="20"><span style="font-size:130%;">“</span></td> <td style="padding: 4px 10px;" valign="top"><span style="font-size:130%;">By instituting seclusion Muhammad was creating a distance between his wives and this thronging community on their doorstep.<sup id="cite_ref-ahmedWomIslam_11-0" class="reference"><span>[</span>12<span>]</span></sup></span></td> <td style="padding: 10px; color: rgb(178, 183, 242); font-size: 36px; font-family: 'Times New Roman',serif; text-align: right;" valign="bottom" width="20"><span style="font-size:130%;">”</span></td> </tr> </tbody></table> <p style="font-weight: bold;"><span style="font-size:130%;">They argue that the term <i>darabat al-hijab</i> ("taking the veil"), was used synonymously and interchangeably with "becoming Muhammad's wife", and that during Muhammad's life, no other Muslim woman wore the hijab. Aslam suggests that Muslim women started to wear the hijab to emulate Muhammad's wives, who are revered as "Mothers of the Believers" in Islam,<sup id="cite_ref-aslan_8-3" class="reference"><span>[</span>9<span>]</span></sup> and states "there was no tradition of veiling until around 627 C.E." in the Muslim community.<sup id="cite_ref-aslan_8-4" class="reference"><span>[</span>9<span>]</span></sup><sup id="cite_ref-ahmedWomIslam_11-1" class="reference"><span>[</span>12<span>]</span></sup></span></p> <h3 style="font-weight: bold;"><span style="font-size:130%;"><span class="editsection"></span><span class="mw-headline" id="Hadith">Hadith</span></span></h3> <table class="metadata plainlinks ambox ambox-content" style="font-weight: bold;"> <tbody><tr> <td class="mbox-image"> <div style="width: 52px;"><span style="font-size:130%;"><span class="image"><br /></span></span></div> </td> <td class="mbox-text" style=""><span style="font-size:130%;">This section needs additional citations for verification.<br />Please help <span class="external text">improve this article</span> by adding reliable references. Unsourced material may be <span class="mw-redirect">challenged</span> and removed. <i>(November 2008)</i></span> </td> </tr> </tbody></table> <p style="font-weight: bold;"><span style="font-size:130%;">The <i>hadith</i> (Arabic plural <i>ahādīth</i>) are traditions concerning the practices of the early Muslim community. They were transmitted orally for more than two centuries before the first collections were written down. The <i>hadith</i>, accepted as canonical by <span class="mw-redirect">Sunni</span> Muslims, took their final form some three centuries after Muhammad's death.<sup class="noprint Template-Fact" title="This claim needs references to reliable sources from December 2007" style="white-space: nowrap;">[<i>citation needed</i>]</sup></span></p> <p style="font-weight: bold;"><span style="font-size:130%;">The Arabic word <i>jilbab</i> is translated as "cloak" in the following passage. Contemporary <i>salafis</i><i>jilbab</i> (which is worn over the Kimaar and covers from the head to the toe) worn today is the same garment mentioned in the Qur'an and the <i>hadith</i>; other translators have chosen to use less specific terms:</span> insist that the </p> <ul style="font-weight: bold;"><li><span style="font-size:130%;">Narrated Anas ibn Malik: "I know (about) the Hijab (the order of veiling of women) more than anybody else. Ubay ibn Ka'b used to ask me about it. Allah's Apostle became the bridegroom of Zaynab bint Jahsh whom he married at Medina. After the sun had risen high in the sky, the Prophet invited the people to a meal. Allah's Apostle remained sitting and some people remained sitting with him after the other guests had left. Then Allah's Apostle got up and went away, and I too, followed him till he reached the door of 'Aisha's room. Then he thought that the people must have left the place by then, so he returned and I also returned with him. Behold, the people were still sitting at their places. So he went back again for the second time, and I went along with him too. When we reached the door of 'Aisha's room, he returned and I also returned with him to see that the people had left. Thereupon the Prophet hung a curtain between me and him and the Verse regarding the order for (veiling of women) Hijab was revealed." Sahih al-Bukhari <span class="external text">7:65:375</span>, Sahih Muslim <span class="external text">8:3334</span></span></li><li><span style="font-size:130%;">Narrated Aisha, Ummul Mu'minin: "The Prophet said: Allah does not accept the prayer of a woman who has reached puberty unless she wears a veil." <span class="mw-redirect">Sunnan Abu Dawud</span> <span class="external text">2:641</span>. Abū Dawud is considered the third most authentic collection (after <span class="mw-redirect">Sahih Bukhari</span> and Sahih Muslim).</span></li><li><span style="font-size:130%;">Narrated Aisha, Ummul Mu'minin: "<span class="mw-redirect">Asma bint Abu Bakr</span>, entered upon the Apostle of Allah while she was wearing thin clothes. The Apostle of Allah turned his attention from her. He said: O Asma', when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to her face and hands." <span class="mw-redirect">Sunnan Abu Dawud</span> <span class="external text">32:4092</span>. The collector, Abū Dawud, considered this <i>hadith</i><sup class="noprint Template-Fact" title="This claim needs references to reliable sources from September 2009" style="white-space: nowrap;">[<i>citation needed</i>]</sup>. Some later scholars have disagreed with Abū Dawud<sup class="noprint Template-Fact" title="This claim needs references to reliable sources from September 2009" style="white-space: nowrap;">[<i>citation needed</i>]</sup>.</span> weak</li><li><span style="font-size:130%;">Narrated Umm Salama Hind bint Abi Umayya, Ummul Mu'minin: "When the verse 'That they should cast their outer garments over their persons' was revealed, the women of Ansar came out as if they had crows hanging down over their heads by wearing outer garments." <span class="mw-redirect">Sunnan Abu Dawud</span> <span class="external text">32:4090</span>. Abū Dawud classed this hadith as authentic.</span></li><li><span style="font-size:130%;">Narrated <span class="mw-redirect">Safiya bint Shaiba</span>: "Aisha used to say: 'When (the Verse): "They should draw their veils <i>(Khumur)</i> over their necks and bosoms <i>(juyyub)</i>," was revealed, (the ladies) cut their waist sheets at the edges and covered their faces with the cut pieces.'" Sahih al-Bukhari <span class="external text">6:60:282</span>, <span class="mw-redirect">Sunnan Abu Dawud</span> <span class="external text">32:4091</span>. This translation may be problematic; it is unclear what Arabic word has been translated as "face", as it could mean head.</span></li></ul> <h2 style="font-weight: bold;"><span style="font-size:130%;"><span class="editsection"></span><span class="mw-headline" id="Dress_code_required_by_hijab">Dress code required by hijab</span></span> </h2> <p style="font-weight: bold;"><span style="font-size:130%;">Traditionally, Muslims have recognized many different forms of clothing as satisfying the demands of <i>hijab</i>.<sup id="cite_ref-12" class="reference"><span>[</span>13<span>]</span></sup> Debate focused on how much of the male or female body should be covered. Different scholars adopted different interpretations of the original texts.</span></p> <h3 style="font-weight: bold;"><span style="font-size:130%;"><span class="editsection"></span><span class="mw-headline" id="Women">Women</span></span></h3> <div style="font-weight: bold;" class="thumb tleft"> <div class="thumbinner" style="width: 182px;"><span style="font-size:130%;">The standard typical hijab headscarf worn on the head of a mannequin.</span> </div> </div> <p style="font-weight: bold;"><span style="font-size:130%;">The four major <span class="mw-redirect">Sunni schools of thought</span> (Hanafi, <span class="mw-redirect">Shafi'i</span>, Maliki and Hanbali) hold that entire body of the woman, except her face and hands- though many say face, hands, and feet-, is part of her <i>awrah</i>, that is the parts of her body that must be covered during prayer and in public settings.<sup id="cite_ref-13" class="reference"><span>[</span>14<span>]</span></sup><sup id="cite_ref-14" class="reference"><span>[</span>15<span>]</span></sup></span></p> <p style="font-weight: bold;"><span style="font-size:130%;">Some Muslims recommend that women wear clothing that is not form fitting to the body: either modest forms of western clothing (long shirts and skirts), or the more traditional <i>jilbāb</i>, a high-necked, loose robe that covers the arms and legs. A <i>khimār</i> or <i>shaylah</i>, a scarf or cowl that covers all but the face, is also worn in many different styles. Some Salafi scholars encourage covering the face, while some follow the opinion that it is only not obligatory to cover the face and the hands but mustahab (Highly recommended). Many of them say it is mandatory to cover the face. Other scholars oppose face covering, particularly in the west where the woman may draw more attention as a result. These garments are very different in cut than most of the traditional forms of <i>ħijāb</i>, and they are worn worldwide by Muslims.</span></p> <p style="font-weight: bold;"><span style="font-size:130%;">Detailed scholarly attention has been focused on prescribing female dress. Most scholars agree that the basic requirements are that when in the presence of someone of the opposite sex (other than a close family member - see <i>mahram</i>), a woman should cover her body, and walk and dress in a way which does not draw sexual attention to her. Some scholars go so far as to specify exactly which areas of the body must be covered. In some cases, this is everything save the eyes but most require everything save the face and hands to be covered. In nearly all Muslim cultures, young girls are not required to wear a <i>ħijāb</i>. There is not a single agreed age when a woman should begin wearing a ħijāb; however, in many Muslim countries, puberty is the dividing line.</span></p> <p style="font-weight: bold;"><span style="font-size:130%;">In private, and in the presence of <i>mahrams</i>, the rules on dress are relaxed. However, in the presence of husband, most scholars stress the importance of mutual freedom and pleasure of the husband and wife.<sup id="cite_ref-15" class="reference"><span>[</span>16<span>]</span></sup></span></p> <h4 style="font-weight: bold;"><span style="font-size:130%;"><span class="editsection"></span><span class="mw-headline" id="Garments">Garments</span></span> </h4> <div style="font-weight: bold;" class="thumb tright"> <div class="thumbinner" style="width: 142px;"><span style="font-size:130%;">A woman wearing a <i>burqa</i> or <i>chadri</i> in northern Afghanistan</span> </div> </div> <p style="font-weight: bold;"><span style="font-size:130%;">The <i>burqa</i> (also spelled burka) is the garment that covers women most completely: either only the eyes are visible, or nothing at all. Originating in what is now Pakistan, it is more commonly associated with the Afghan chadri. Typically, a <i>burqa</i> is composed of many yards of light material pleated around a cap that fits over the top of the head, or a scarf over the face (save the eyes). This type of veil is cultural as well as religious.</span></p> <p style="font-weight: bold;"><span style="font-size:130%;">It has become tradition that Muslims in general, and Salafis in particular, believe the Qur'ān demands women wear the garments known today as <i>jilbāb</i> and <i>khumūr</i> (the <i>khumūr</i> must be worn underneath the <i>jilbāb</i>). However, Qur'ān translators and commentators translate the Arabic into English words with a general meaning, such as veils, head-coverings and shawls.<sup id="cite_ref-16" class="reference"><span>[</span>17<span>]</span></sup>^{[Qur'an <span class="external text">24:30</span>]} teach etiquette for male and female interactions, where <i>khumūr</i> is mentioned in reference to the clothing of Arab women in the 7^th century, but there is no command to actually wear them in any specific way. Hence he considers head-covering a preferable practice but not a directive of the sharia (law).<sup id="cite_ref-jsoc_17-0" class="reference"><span>[</span>18<span>]</span></sup></span> Ghamidi argues that verses </p> <h3 style="font-weight: bold;"><span style="font-size:130%;"><span class="editsection"></span><span class="mw-headline" id="Men.27s_dress">Men's dress</span></span> </h3> <p style="font-weight: bold;"><span style="font-size:130%;">Although certain general standards are widely accepted, there has been little interest in narrowly prescribing what constitutes modest dress for Muslim men. Most mainstream scholars say that men should cover themselves from the navel to the knees; a minority say that the <i>hadith</i> that are held to require this are weak and possibly inauthentic. They argue that there are <i>hadith</i> indicating that the Islamic prophet Muħammad wore clothing that uncovered his thigh when riding camels, and hold that if Muħammad believed that this was permissible, then it is surely permissible for other Muslim males.<sup class="noprint Template-Fact" title="This claim needs references to reliable sources from October 2007" style="white-space: nowrap;">[<i>citation needed</i>]</sup></span></p> <p style="font-weight: bold;"><span style="font-size:130%;">As a practical matter, however, the opinion that Muslim men must cover themselves between the navel and the knees is predominant, and most Muslims believe that a man who fails to observe this requirement during <i>salah</i> must perform the prayer again<sup class="noprint Template-Fact" title="This claim needs references to reliable sources from October 2009" style="white-space: nowrap;">[<i>citation needed</i>]</sup> , properly covered, in order for it to be valid. Three of the four <span class="mw-redirect">Sunni</span> <i>Madh'hab</i>, or schools of law, require that the knees be covered; the Maliki school recommends but does not require knee covering.</span></p> <p style="font-weight: bold;"><span style="font-size:130%;">According to some <i>hadith</i>, Muslim men are asked not to wear gold jewellery, silk clothing, or other adornments that are considered feminine. Some scholars say that these prohibitions should be generalized to prohibit the lavish display of wealth on one's person.<sup id="cite_ref-18" class="reference"><span>[</span>19<span>]</span></sup></span></p> <h2 style="font-weight: bold;"><span style="font-size:130%;"><span class="editsection"></span><span class="mw-headline" id="Sartorial_hijab_as_practiced">Sartorial hijab as practiced</span></span></h2> <p style="font-weight: bold;"><span style="font-size:130%;">In more secular Muslim nations, such as Turkey or Tunisia, many women are choosing to wear the Hijab, Burqa, <span class="mw-redirect">Niqab</span>, etc. as an act of defiance against the secularization of society, but also because of the widespread growth of the Islamic revival in those areas<sup class="noprint Template-Fact" title="This claim needs references to reliable sources from September 2007" style="white-space: nowrap;">[<i>citation needed</i>]</sup>. Similarly, increasing numbers of men are abandoning the Western dress of jeans and t-shirts, that dominated places like Egypt 20 to 30 years ago, in favour of more traditional Islamic clothing such as the <span class="mw-redirect">Galabiyya</span>.</span></p> <p style="font-weight: bold;"><span style="font-size:130%;">In Iran many women, especially younger ones, have taken to wearing transparent Hijabs instead of Chadors to protest but keep within the law of the state.</span></p> <p style="font-weight: bold;"><span style="font-size:130%;">The colors of this clothing varies. It is mostly black, but in many African countries women wear cloths of many different colours depending on their tribe, area, or family. In Turkey, where the hijab is banned in private and state universities and schools, 60% of women wear it. <sup id="cite_ref-news.bbc.co.uk_19-0" class="reference"><span>[</span>20<span>]</span></sup><sup id="cite_ref-salon.com_20-0" class="reference"><span>[</span>21<span>]</span></sup></span></p> <p style="font-weight: bold;"><span style="font-size:130%;">In many of the western Nations, there has been a general rise of hijab-wearing women. They are especially common in Muslim Student Associations at college campuses.</span></p> <p style="font-weight: bold;"><span style="font-size:130%;">Some Muslims have criticized strict dress codes that they believe go beyond the demands of hijab, using <span class="external text">Qur'an 66:1</span> to apply to dress codes as well; the verse suggests that it is wrong to refrain from what is permitted by God.<sup class="noprint Template-Fact" title="This claim needs references to reliable sources from September 2007" style="white-space: nowrap;">[<i>citation needed</i>]</sup></span></p> <h3 style="font-weight: bold;"><span style="font-size:130%;"><span class="editsection"></span><span class="mw-headline" id="Types_of_sartorial_hijab">Types of sartorial hijab</span></span> </h3> <div style="font-weight: bold;" class="rellink relarticle mainarticle"><span style="font-size:130%;">Main article: <span class="mw-redirect">Sartorial hijab</span></span></div> <h2 style="font-weight: bold;"><span style="font-size:130%;"><span class="editsection"></span><span class="mw-headline" id="Historical_and_cultural_explanations">Historical and cultural explanations</span></span> </h2> <div style="font-weight: bold;" class="thumb tright"> <div class="thumbinner" style="width: 182px;"><span style="font-size:130%;">A veiled <span class="mw-redirect">Arab</span> woman in <span class="mw-redirect">Bersheeba</span>, British Mandate of Palestine.</span> </div> </div> <p style="font-weight: bold;"><span style="font-size:130%;">John Esposito, professor of Islamic Studies at Georgetown University, writes that the customs of veiling and seclusion of women in early Islam were assimilated from the conquered <span class="mw-redirect">Persian</span> and Byzantine societies and then later on they were viewed as appropriate expressions of Quranic norms and values. The Qur'an does not stipulate veiling or seclusion; on the contrary, it tends to emphasize the participation of religious responsibility of both men and women in society.<sup id="cite_ref-21" class="reference"><span>[</span>22<span>]</span></sup> He claims that "in the midst of rapid social and economic change when traditional security and support systems are increasingly eroded and replaced by the state, (...) hijab maintains that the state has failed to provide equal rights for men and women because the debate has been conducted within the Islamic framework, which provides women with equivalent rather than equal rights within the family."<sup id="cite_ref-Haddad.2FEsposito7_22-0" class="reference"><span>[</span>23<span>]</span></sup></span></p> <p style="font-weight: bold;"><span style="font-size:130%;">Bloom and Blair also write that the Qur'an doesn't require women to wear veils; rather, it was a social habit picked up with the expansion of Islam. In fact, since it was impractical for working women to wear veils, "A veiled woman silently announced that her husband was rich enough to keep her idle."<sup id="cite_ref-23" class="reference"><span>[</span>24<span>]</span></sup></span></p> <h2 style="font-weight: bold;"><span style="font-size:130%;"><span class="editsection"></span><span class="mw-headline" id="Modern_practice">Modern practice</span></span></h2> <h3 style="font-weight: bold;"><span style="font-size:130%;"><span class="editsection"></span><span class="mw-headline" id="Governmental_enforcement_and_bans">Governmental enforcement and bans</span></span></h3> <p style="font-weight: bold;"><span style="font-size:130%;">Some governments encourage and even oblige women to wear the hijab, whilst others have banned it in at least some public settings.</span></p> <div style="font-weight: bold;" class="thumb tleft"> <div class="thumbinner" style="width: 202px;"><span style="font-size:130%;"><span class="image"><br /></span></span> <div class="thumbcaption"> <span style="font-size:130%;"> Dress guidelines in Banda Aceh (Indonesia). The text at the bottom reads: <i>Following the leading Islam principles according to article 13, paragraph 1, every Muslim has to wear Islamic clothing. Whosoever does not follow these accepted Islamic customs will be punished with <span class="mw-redirect">Tazir crime</span>.</i></span></div> </div> </div> <p style="font-weight: bold;"><span style="font-size:130%;">Some Muslims believe hijab covering for women should be compulsory as part of <i>sharia</i>, i.e. Muslim law. Wearing of the hijab was enforced by the Taliban regime in Afghanistan, and is enforced in the Kingdom of Saudi Arabia and in the <span class="mw-redirect">Islamic Republic of Iran</span>. The Taliban's Islamic Emirate required women to cover not only their head but their face as well, because "the face of a woman is a source of corruption" for men not related to them.<sup id="cite_ref-Gohari_24-0" class="reference"><span>[</span>25<span>]</span></sup> While some women wholeheartedly embrace the rules, others protest by observing the rules in slipshod or inconsistent fashion, or flouting them whenever possible. Sudan's criminal code allows the flogging or fining of anyone who “violates public morality or wears indecent clothing”, albeit without defining "indecent clothing",</span></p> <p style="font-weight: bold;"><span style="font-size:130%;">Turkey and Tunisia are the only Muslim countries where the law prohibits the wearing of hijab in government buildings, schools, and universities. In Tunisia, women were banned from wearing hijab in state offices in 1981 and in the 1980s and 1990s more restrictions were put in place.<sup id="cite_ref-25" class="reference"><span>[</span>26<span>]</span></sup><sup id="cite_ref-26" class="reference"><span>[</span>27<span>]</span></sup></span> The Turkish government recently attempted to lift a ban on Muslim headscarves at universities, but were overturned by the country's Constitutional Court.</p> <p style="font-weight: bold;"><span style="font-size:130%;">On March 15, 2004, France passed a law banning "symbols or clothes through which students conspicuously display their religious affiliation" in public primary schools, middle schools, and secondary schools. In the Belgian city of Maaseik, <i>Niqāb</i> has been banned.<sup id="cite_ref-27" class="reference"><span>[</span>28<span>]</span></sup> (2006)</span></p> <h4 style="font-weight: bold;"><span style="font-size:130%;"><span class="editsection"></span><span class="mw-headline" id="Non-governmental">Non-governmental</span></span> </h4> <p style="font-weight: bold;"><span style="font-size:130%;">Non-governmental enforcement of hijab is found in many parts of the Muslim world.</span></p> <p style="font-weight: bold;"><span style="font-size:130%;">Successful informal coercion of women by sectors of society to wear hijab has been reported in Gaza where <i>Mujama' al-Islami</i>, the predecessor of <span class="mw-redirect">HAMAS</span>, reportedly used "a mixture of consent and coercion" to "`restore` hijab" on urban educated women in Gaza in the late 1970s and 1980s.<sup id="cite_ref-28" class="reference"><span>[</span>29<span>]</span></sup></span></p> <p style="font-weight: bold;"><span style="font-size:130%;">Similar behavior was displayed by Hamas itself during the first intifada in Palestine. Though a relatively small movement at this time, Hamas exploited the political vacuum left by perceived failures in strategy by the Palestinian factions to call for a 'return' to Islam as a path to success, a campaign that focused on the role of women.<sup id="cite_ref-29" class="reference"><span>[</span>30<span>]</span></sup> Hamas campaigned for the wearing of the hijab alongside other measures, including insisting women stay at home, segregation from men and the promoting of polygamy. In the course of this campaign women who chose not to wear the hijab were verbally and physically harassed, including stonings, with the result that the hijab was being worn 'just to avoid problems on the streets'.<sup id="cite_ref-30" class="reference"><span>[</span>31<span>]</span></sup></span></p> <p style="font-weight: bold;"><span style="font-size:130%;">In France, according to journalist Jane Kramer, veiling among school girls became increasingly common following the <span class="mw-redirect">9/11 Attack</span> of 2001, due to coercion by "fathers and uncles and brothers and even their male classmates" of the school girls. "Girls who did not conform were excoriated, or chased, or beaten by fanatical young men meting out `Islamic justice.`" <sup id="cite_ref-31" class="reference"><span>[</span>32<span>]</span></sup> According to the American magazine <i>The Weekly Standard,</i> a survey conducted in France in May 2003 reportedly "found that 77% of girls wearing the hijab said they did so because of physical threats from Islamist groups." <sup id="cite_ref-VeilContr_32-0" class="reference"><span>[</span>33<span>]</span></sup></span></p> <p style="font-weight: bold;"><span style="font-size:130%;">In India a 2001 "<span class="mw-redirect">acid attack</span> on four young Muslim women in Srinagar ... by an unknown militant outfit, [was followed by] swift compliance by women of all ages on the issue of wearing the chadar (head-dress) in public." <sup id="cite_ref-33" class="reference"><span>[</span>34<span>]</span></sup><sup id="cite_ref-34" class="reference"><span>[</span>35<span>]</span></sup><sup id="cite_ref-35" class="reference"><span>[</span>36<span>]</span></sup></span></p> <p style="font-weight: bold;"><span style="font-size:130%;">In Basra Iraq, "more than 100 women who didn't adhere to strict Islamic dress code" were killed between the summer of 2007 and spring of 2008 by Islamist militias (primarily the Mahdi Army) who controlled the police there, according to the CBS news program <i>60 Minutes</i>.<sup id="cite_ref-36" class="reference"><span>[</span>37<span>]</span></sup></span></p> <p style="font-weight: bold;"><span style="font-size:130%;">Islamists in other countries have been accused of attacking or threatening to attack the faces of women in an effort to intimidate them from wearing of makeup or allegedly immodest dress.<sup id="cite_ref-37" class="reference"><span>[</span>38<span>]</span></sup><sup id="cite_ref-38" class="reference"><span>[</span>39<span>]</span></sup> <sup id="cite_ref-39" class="reference"><span>[</span>40<span>]</span></sup></span> </p> <p style="font-weight: bold;"><span style="font-size:130%;">Islamic groups have sometimes used financial inducement to encourage Muslim women to wear hijab. Some French Muslim families have reportedly been paid 500 euros per quarter in return for hijab use by their daughters.<sup class="noprint Template-Fact" title="This claim needs references to reliable sources from November 2008" style="white-space: nowrap;">[<i>citation needed</i>]</sup></span></p> <h2 style="font-weight: bold;"><span style="font-size:130%;"><span class="editsection"></span><span class="mw-headline" id="Hijab_by_country">Hijab by country</span></span> </h2> <div style="font-weight: bold;" class="rellink relarticle mainarticle"><span style="font-size:130%;">Main article: Hijab by country</span></div> <h2 style="font-weight: bold;"><span style="font-size:130%;"><span class="editsection"></span><span class="mw-headline" id="Debate_and_controversy">Debate and controversy</span></span> </h2> <table class="metadata plainlinks ambox ambox-content" style="font-weight: bold;"> <tbody><tr> <td class="mbox-image"> <div style="width: 52px;"><span style="font-size:130%;"><span class="image"><br /></span></span></div> </td> <td class="mbox-text" style=""><span style="font-size:130%;">This section needs additional citations for verification.<br />Please help <span class="external text">improve this article</span> by adding reliable references. Unsourced material may be <span class="mw-redirect">challenged</span> and removed. <i>(June 2008)</i></span> </td> </tr> </tbody></table> <p style="font-weight: bold;"><span style="font-size:130%;">The veil has become the subject of lively contemporary debate, in Muslim countries as well as within Western countries with Muslim populations. For example, British government minister Jack Straw was recently drawn into the debate after he suggested that communication with some of the Muslim members of his constituency would be made significantly easier if they ceased covering their faces.<sup id="cite_ref-BBC_News_Online_40-0" class="reference"><span>[</span>41<span>]</span></sup> In broader terms, the sweep of the debate is captured by Bodman and Tohidi, stating that 'the meaning of the hijab ranges from a form of empowerment for the woman choosing to wear it to a means of seclusion and containment imposed by others'.<sup id="cite_ref-41" class="reference"><span>[</span>42<span>]</span></sup> The subject has also become highly politicized. There is a diverse range of views on the wearing of the hijab in general. Sadiki interviews a woman who views it as 'submission to God's commandments'.<sup id="cite_ref-42" class="reference"><span>[</span>43<span>]</span></sup>. Rubenberg illustrates how even secular woman in Muslim countries can be made to wear the veil due to a social or political context.<sup id="cite_ref-43" class="reference"><span>[</span>44<span>]</span></sup> Some criticise the hijab in its own right as a regressive device, such as Polly Toynbee stating that it 'turns women into things'.<sup id="cite_ref-44" class="reference"><span>[</span>45<span>]</span></sup> Faisal al Yafai meanwhile argues that the veil should be debated, but that more pressing issues like political and legal rights of women should be a greater priority.<sup id="cite_ref-45" class="reference"><span>[</span>46<span>]</span></sup> It is this diversity of opinion that continues to make the hijab the subject of debate.</span></p> <p style="font-weight: bold;"><span style="font-size:130%;">Writers such as Leila Ahmed and Karen Armstrong have highlighted how the veil became a symbol of resistance to colonialism, particularly in Egypt in the latter part of the 19th Century, and again today in the post-colonial period. In <i>The Battle for God</i>, Armstrong writes:</span></p> <p style="font-weight: bold;"><span style="font-size:130%;">“The veiled woman has, over the years, become a symbol of Islamic self-assertion and a rejection of Western cultural hegemony.”<sup id="cite_ref-Armstrong_46-0" class="reference"><span>[</span>47<span>]</span></sup></span></p> <p style="font-weight: bold;"><span style="font-size:130%;">While in <i>Women and Gender</i>, Ahmed states:</span></p> <p style="font-weight: bold;"><span style="font-size:130%;">“...it was the discourses of the West, and specifically the discourse of colonial domination, that in the first place determined the meaning of the veil in geopolitical discourses and thereby set the terms for its emergence as a symbol of resistance.”<sup id="cite_ref-47" class="reference"><span>[</span>48<span>]</span></sup></span></p> <p style="font-weight: bold;"><span style="font-size:130%;">The issue of the veil has thus been “hijacked” to a degree by cultural essentialists on both sides of the divide.<sup class="noprint Template-Fact" title="This claim needs references to reliable sources from June 2008" style="white-space: nowrap;">[<i>citation needed</i>]</sup> Arguments against veiling have been co-opted, along with wider “feminist” discourse, to create a colonial “feminism” that uses questions of Muslim women’s dress amongst others to justify “patriarchal colonialism in the service of particular political ends.”<sup class="noprint Template-Fact" title="This claim needs references to reliable sources from June 2008" style="white-space: nowrap;">[<i>citation needed</i>]</sup> Thus, efforts to improve the situation of women in Muslim (and other non-Western) societies are judged purely on what they wear.<sup class="noprint Template-Fact" title="This claim needs references to reliable sources from June 2008" style="white-space: nowrap;">[<i>citation needed</i>]</sup> Meanwhile, for Islamists, rejection of “Western” modes of dress is not enough: resistance and independence can only be demonstrated by the “wholesale affirmation of indigenous culture”<sup id="cite_ref-48" class="reference"><span>[</span>49<span>]</span></sup>—a prime example being the wearing of the veil.</span></p> <h3 style="font-weight: bold;"><span style="font-size:130%;"><span class="editsection"></span><span class="mw-headline" id="Support">Support</span></span></h3> <table class="metadata plainlinks ambox ambox-content" style="font-weight: bold;"> <tbody><tr> <td class="mbox-image"> <div style="width: 52px;"><span style="font-size:130%;"><br /></span></div> </td> <td class="mbox-text" style=""><span style="font-size:130%;">This article contains weasel words, vague phrasing that often accompanies biased or unverifiable information. Such statements should be clarified or removed. <i>(November 2008)</i></span></td> </tr> </tbody></table> <p style="font-weight: bold;"><span style="font-size:130%;">Tracing the Victorian law of coverture, Legal Scholar L. Ali Khan provides a critique of the British male elite that wishes to impose its own "comfort views" to unveil Muslim women from Asia, Africa, and Middle East.<sup id="cite_ref-49" class="reference"><span>[</span>50<span>]</span></sup></span></p> <p style="font-weight: bold;"><span style="font-size:130%;">In her discussion of findings from interviews of university-educated Moroccan Muslim women who choose to wear the Hijab, Hessini argues that wearing the Hijab is used as a method of separation of women from men when women work and therefore step into what is perceived to be the men’s public space, so in this case, when women have the right and are able to work, a method has been found to maintain the traditional societal arrangements.<sup id="cite_ref-50" class="reference"><span>[</span>51<span>]</span></sup></span></p> <h3 style="font-weight: bold;"><span style="font-size:130%;"><span class="editsection"></span><span class="mw-headline" id="Critics">Critics</span></span></h3> <p style="font-weight: bold;"><span style="font-size:130%;">Critics of conservative interpretations of the hijab point out that while many claim wearing it does not necessarily signify oppression, those for whom it does are not always free to state their true views on the matter.<sup class="noprint Template-Fact" title="This claim needs references to reliable sources from June 2008" style="white-space: nowrap;">[<i>citation needed</i>]</sup></span></p> <p style="font-weight: bold;"><span style="font-size:130%;">Academic Rema Hammai quotes a Palestinian woman reflective of an "activist" resistance to "hijabization" in Gaza saying that "in my community it's natural to wear" hijab. "The problem is when little boys, including my son, feel they have the right to tell me to wear it."<sup id="cite_ref-51" class="reference"><span>[</span>52<span>]</span></sup> Similarly Iranian-American novelist Azar Nafisi, author of <i>Reading Lolita in Tehran</i>, Marjane Satrapi, author of the graphic novel <i><span class="mw-redirect">Persepolis</span></i>, and Parvin Darabi, who wrote <i>Rage Against the Veil</i> are some of the famous opponents of compulsory hijab, which was protested when first imposed.<sup id="cite_ref-52" class="reference"><span>[</span>53<span>]</span></sup></span></p> <p style="font-weight: bold;"><span style="font-size:130%;">Cheryl Benard, writing an opinion piece in <span class="mw-redirect">Rand Corporation</span>, criticized those who used fear to enforce the hijab and stated that "in Pakistan, Kashmir, and Afghanistan, hundreds of women have been blinded or maimed when acid was thrown on their unveiled faces by male fanatics who considered them improperly dressed."<sup id="cite_ref-BenardFrench_53-0" class="reference"><span>[</span>54<span>]</span></sup></span></p> <p style="font-weight: bold;"><span style="font-size:130%;">Lubna al-Hussein, a journalist in Khartoum, was arrested by the Public Order Police for wearing trousers. She is protesting the punishment for breaking <i>hijab</i>: forty lashes and an indeterminate fine.</span></p> <h2 style="font-weight: bold;"><span style="font-size:130%;"><span class="editsection"></span><span class="mw-headline" id="Other_elements_of_hijab">Other elements of hijab</span></span></h2> <p style="font-weight: bold;"><span style="font-size:130%;">"And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters' sons, or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed." Qur'an Chapter 24:30-31 (Translation: Pickthal)</span></p> <h2 style="font-weight: bold;"><span style="font-size:130%;"><span class="editsection"></span><span class="mw-headline" id="See_also">See also</span></span> </h2> <table class="metadata plainlinks ambox ambox-style" style="font-weight: bold;"> <tbody><tr> <td class="mbox-image"> <div style="width: 52px;"><span style="font-size:130%;"><br /></span></div> </td> <td class="mbox-text" style=""><span style="font-size:130%;">This article may require cleanup to meet Wikipedia's quality standards.<span class="external text">improve this article</span> if you can. <i>(March 2009)</i></span> Please </td> </tr> </tbody></table> <ul style="font-weight: bold;"><li><span style="font-size:130%;">Islam and clothing</span></li><li><span style="font-size:130%;">Hijab by country</span></li><li><span style="font-size:130%;">Headscarf controversy in Turkey</span></li><li><span style="font-size:130%;">List of types of sartorial hijab</span></li><li><span style="font-size:130%;">Paranja</span></li><li><span style="font-size:130%;"><span class="mw-redirect">Niqab</span></span></li><li><span style="font-size:130%;">Purdah</span></li><li><span style="font-size:130%;">Religious habit, the distinctive clothing of certain religious orders (generally Christian)</span></li><li><span style="font-size:130%;">Tzniut</span></li><li><span style="font-size:130%;">Taliban treatment of women</span></li><li><span style="font-size:130%;">Veil</span></li><li><span style="font-size:130%;">Wimple - headcovering for European Christian women</span></li><li><span style="font-size:130%;">Yashmak</span></li><li><span style="font-size:130%;">Burqa</span></li><li><span style="font-size:130%;">Tudong</span></li><li><span style="font-size:130%;">Snow (novel)</span></li></ul> <h2 style="font-weight: bold;"><span style="font-size:130%;"><span class="editsection"></span><span class="mw-headline" id="Notes">Notes</span></span> </h2> <div class="references-small references-column-count references-column-count-2" style="-moz-column-count: 2; font-weight: bold;"> <ol class="references"><li id="cite_note-0"><span style="font-size:130%;">^ <span class="external free">http://drawn-together-by-modesty.com/insights/christian-jewish-muslim-clothing-side-by-side</span></span></li><li id="cite_note-1"><span style="font-size:130%;">^ Fisher, Mary Pat. Living Religions. New Jersey: Pearson Education, 2008.</span></li><li id="cite_note-Glasse.2C_Cyril_2001.2C_p.179-180-2"><span style="font-size:130%;">^ ^<i>a</i> ^<i>b</i> Glasse, Cyril, <i>The New Encyclopedia of Islam</i>, Altamira Press, 2001, p.179-180</span></li><li id="cite_note-dict-3"><span style="font-size:130%;">^ Esposito (2003), p. 112</span></li><li id="cite_note-4"><span style="font-size:130%;">^ <i>Encyclopedia of Islam and the Muslim World</i> (2003), p.721, New York: Macmillan Reference USA</span></li><li id="cite_note-5"><span style="font-size:130%;">^ <span class="external text">We Love Hijab Styles - Sidebar</span></span></li><li id="cite_note-Hameed-6"><span style="font-size:130%;">^ ^<i>a</i> ^<i>b</i> Hameed, Shahul. "<span class="external text">Is Hijab a Qur’anic Commandment?</span>," IslamOnline.net. October 9, 2003.</span></li><li id="cite_note-7"><span style="font-size:130%;">^ <span class="citation" id="CITEREFSyed">Syed, Ibrahim B., <span class="external text"><i>Women in Islam: Hijab</i></span> (published 2001)<span class="printonly">, <span class="external free">http://www.islamfortoday.com/syed01.htm</span></span></span><span class="Z3988" title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Women+in+Islam%3A+Hijab&rft.aulast=Syed&rft.aufirst=Ibrahim+B.&rft.au=Syed%2C%26%2332%3BIbrahim+B.&rft_id=http%3A%2F%2Fwww.islamfortoday.com%2Fsyed01.htm&rfr_id=info:sid/en.wikipedia.org:Hijab"><span style="display: none;"> </span></span></span></li><li id="cite_note-aslan-8"><span style="font-size:130%;">^ ^<i>a</i> ^<i>b</i> ^<i>c</i> ^<i>d</i> ^<i>e</i> Aslan, Reza, <i>No God but God</i>, Random House, (2005), p.65-6</span></li><li id="cite_note-9"><span style="font-size:130%;">^ <span class="citation" id="CITEREFAhmed1992">Ahmed, Leyla (1992), <span class="external text"><i>Women and Gender in Islam: Historical Roots of a Modern Debate</i></span>, New Haven: Yale University Press, ISBN 0300055838<span class="printonly">, <span class="external free">http://books.google.com/books?id=U0Grq2BzaUgC&printsec=frontcover&dq=Leila+Ahmed+women+islam+hijab&sig=ACfU3U1ixheuk9nIholbxdOP72qop7oziA#PPA53,M1</span></span></span><span class="Z3988" title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=book&rft.btitle=Women+and+Gender+in+Islam%3A+Historical+Roots+of+a+Modern+Debate&rft.aulast=Ahmed&rft.aufirst=Leyla&rft.au=Ahmed%2C%26%2332%3BLeyla&rft.date=1992&rft.place=New+Haven&rft.pub=Yale+University+Press&rft.isbn=0300055838&rft_id=http%3A%2F%2Fbooks.google.com%2Fbooks%3Fid%3DU0Grq2BzaUgC%26printsec%3Dfrontcover%26dq%3DLeila%2BAhmed%2Bwomen%2Bislam%2Bhijab%26sig%3DACfU3U1ixheuk9nIholbxdOP72qop7oziA%23PPA53%2CM1&rfr_id=info:sid/en.wikipedia.org:Hijab"><span style="display: none;"> </span></span></span></li><li id="cite_note-10"><span style="font-size:130%;">^ <span class="external text">Women and Gender in Islam: Historical Roots of a Modern Debate By Leila Ahmed</span></span></li><li id="cite_note-ahmedWomIslam-11"><span style="font-size:130%;">^ ^<i>a</i> ^<i>b</i> <span class="external autonumber">[1]</span></span></li><li id="cite_note-12"><span style="font-size:130%;">^ Kausar Khan, "Veiled Feminism: The dating scene looks a little different from behind the veil," <i>Current</i> (Winter 2007): 14-15.</span></li><li id="cite_note-13"><span style="font-size:130%;">^ The Hanbali school of thought also views the face as the awrah, though this view is rejected by Hanafis, Malikis and Shafi'is.</span></li><li id="cite_note-14"><span style="font-size:130%;">^ Hsu, Shiu-Sian. "Modesty." Encyclopaedia of the Qur'an. Ed. Jane McAuliffe. Vol. 3. Leiden, The Netherlands: Brill Academic Publishers, 2003. 403-405. 6 vols.</span></li><li id="cite_note-15"><span style="font-size:130%;">^ Heba G. Kotb M.D., Sexuality in Islam, PhD Thesis, Maimonides University, 2004</span></li><li id="cite_note-16"><span style="font-size:130%;">^ See <span class="external text">collection of Qur'an translations</span>, compared verse by verse</span></li><li id="cite_note-jsoc-17"><span style="font-size:130%;">^ <span class="mw-redirect">Javed Ahmed Ghamidi</span>, Mizan, Chapter: The Social Law of Islam, Al-Mawrid.</span></li><li id="cite_note-18"><span style="font-size:130%;">^ Shehzad Saleem. <span class="external text">Wearing Silk</span>, <i>Renaissance-Monthly Islamic Journal</i>, 9(6), June, 1999</span></li><li id="cite_note-news.bbc.co.uk-19"><span style="font-size:130%;">^ <span class="citation news">Rainsford, Sarah (2007-10-02). <span class="external text">"Women condemn Turkey constitution"</span>. <i>BBC News</i><span class="printonly">. <span class="external free">http://news.bbc.co.uk/2/hi/europe/7025294.stm</span></span><span class="reference-accessdate">. Retrieved 2008-08-04</span>.</span><span class="Z3988" title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.atitle=Women+condemn+Turkey+constitution&rft.jtitle=BBC+News&rft.aulast=Rainsford&rft.aufirst=Sarah&rft.au=Rainsford%2C%26%2332%3BSarah&rft.date=2007-10-02&rft_id=http%3A%2F%2Fnews.bbc.co.uk%2F2%2Fhi%2Feurope%2F7025294.stm&rfr_id=info:sid/en.wikipedia.org:Hijab"><span style="display: none;"> </span></span></span></li><li id="cite_note-salon.com-20"><span style="font-size:130%;">^ <span class="citation news">Clark-Flory, Tracy (2007-04-23). <span class="external text">"Head scarves to topple secular Turkey?"</span>. <i>Salon</i><span class="printonly">. <span class="external free">http://www.salon.com/mwt/broadsheet/2007/04/23/headscarf/</span></span><span class="reference-accessdate">. Retrieved 2008-08-04</span>.</span><span class="Z3988" title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.atitle=Head+scarves+to+topple+secular+Turkey%3F&rft.jtitle=Salon&rft.aulast=Clark-Flory&rft.aufirst=Tracy&rft.au=Clark-Flory%2C%26%2332%3BTracy&rft.date=2007-04-23&rft_id=http%3A%2F%2Fwww.salon.com%2Fmwt%2Fbroadsheet%2F2007%2F04%2F23%2Fheadscarf%2F&rfr_id=info:sid/en.wikipedia.org:Hijab"><span style="display: none;"> </span></span></span></li><li id="cite_note-21"><span style="font-size:130%;">^ John Esposito, <i>Islam: The Straight Path,</i>, p.98, 3rd Edition. Oxford University Press, 2005.</span></li><li id="cite_note-Haddad.2FEsposito7-22"><span style="font-size:130%;">^ Haddad/Esposito pg.xvii</span></li><li id="cite_note-23"><span style="font-size:130%;">^ Bloom (2002), p.46-47</span></li><li id="cite_note-Gohari-24"><span style="font-size:130%;">^ M. J. Gohari (2000). <i>The Taliban: Ascent to Power</i>. Oxford: Oxford University Press, pp. 108-110.</span></li><li id="cite_note-25"><span style="font-size:130%;">^ <span class="external text">Tunisia's Hijab Ban Unconstitutional, 11 October 2007</span></span></li><li id="cite_note-26"><span style="font-size:130%;">^ <span class="external text">Turkey's AKP discusses hijab ruling JUNE 06, 2008</span></span></li><li id="cite_note-27"><span style="font-size:130%;">^ Mardell, Mark. <span class="external text">Dutch MPs to decide on burqa ban</span>, <i>BBC News</i>, January 16, 2006. Accessed June 6, 2008.</span></li><li id="cite_note-28"><span style="font-size:130%;">^ <span class="external text">"Women and the Hijab in the Intifada", Rema Hammami</span> <i>Middle East Report</i>, May-August 1990</span></li><li id="cite_note-29"><span style="font-size:130%;">^ Rubenberg, C., <i>Palestinian Women: Patriarchy and Resistance in the West Bank</i> (USA, 2001) p.230</span></li><li id="cite_note-30"><span style="font-size:130%;">^ Rubenberg, C., <i>Palestinian Women: Patriarchy and Resistance in the West Bank</i> (USA, 2001) p.231</span></li><li id="cite_note-31"><span style="font-size:130%;">^ "TAKING THE VEIL; LETTER FROM EUROPE", by JANE KRAMER. <i>The New Yorker</i>. New York: Nov 22, 2004</span></li><li id="cite_note-VeilContr-32"><span style="font-size:130%;">^ <span class="external text">"The Veil Controversy-Islamism and liberalism face off" by Olivier Guitta, 12/04/2006</span></span></li><li id="cite_note-33"><span style="font-size:130%;">^ <span class="external text">The Pioneer, August 14, 2001, "Acid test in the face of acid attacks" Sandhya Jain</span></span></li><li id="cite_note-34"><span style="font-size:130%;">^ <span class="external text">Kashmir women face threat of acid attacks from militants, <i>Independent</i>, The (London), Aug 30, 2001 by Peter Popham in Delhi</span></span></li><li id="cite_note-35"><span style="font-size:130%;">^ <span class="external text">10 August 2001, Kashmir women face acid attacks</span></span></li><li id="cite_note-36"><span style="font-size:130%;">^ <span class="external text">60 minutes, CBS News</span>, "Hostage Recalls Basra Kidnapping Ordeal" Feb. 22, 2009</span></li><li id="cite_note-37"><span style="font-size:130%;">^ Molavi, Afshini <i>The Soul of Iran</i>, Norton, (2005), p.152: Following the mandating of the covering of hair by women in the Islamic Republic of Iran, a hijab-less woman `was shopping. A bearded young man approached me. He said he would throw acid on my face if I did not comply with the rules."</span></li><li id="cite_note-38"><span style="font-size:130%;">^ In 2006, a group in Gaza calling itself "Just Swords of Islam" is reported to have claimed it threw acid at the face of a young woman who was dressed "immodestly," and warned other women in Gaza that they must wear hijab. <span class="external text">Dec 2, 2006 Gaza women warned of immodesty</span></span></li><li id="cite_note-39"><span style="font-size:130%;">^ Iranian journalist Amir Taheri tells of an 18-year-old college student at the <span class="mw-redirect">American University in Beirut</span> who on the eve of `Ashura in 1985 "was surrounded and attacked by a group of youths -- all members of Hezb-Allah, the Party of Allah. They objected to the `lax way` in which they thought she was dressed, and accused her of `insulting the blood of the martyrs` by not having her hair fully covered. Then one of the youths threw `a burning liquid` on her face." According to Taheri, "scores -- some say hundreds -- of women ... in Baalbek, in Beirut, in southern Lebanon and in many other Muslim cities from Tunis to Kuala Lumpur," were attacked in a similar manner from 1980 to 1986. Taheri, Amir, <i>Holy Terror : the Inside Story of Islamic Terrorism</i>, Adler & Adler, 1987, p.12</span></li><li id="cite_note-BBC_News_Online-40"><span style="font-size:130%;">^ <span class="citation news"><span class="external text">"Straw’s veil comments spark anger"</span>. BBC News Online. 2006-10-05<span class="printonly">. <span class="external free">http://news.bbc.co.uk/1/hi/uk_politics/5410472.stm</span></span><span class="reference-accessdate">. Retrieved 2007-04-18</span>.</span><span class="Z3988" title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=bookitem&rft.btitle=Straw%E2%80%99s+veil+comments+spark+anger&rft.atitle=&rft.date=2006-10-05&rft.pub=BBC+News+Online&rft_id=http%3A%2F%2Fnews.bbc.co.uk%2F1%2Fhi%2Fuk_politics%2F5410472.stm&rfr_id=info:sid/en.wikipedia.org:Hijab"><span style="display: none;"> </span></span></span></li><li id="cite_note-41"><span style="font-size:130%;">^ Bodman, H., and Tohidi, .N.,<i>Women in Muslim Societies: Diversity within Unity</i>(USA, 1998), p.66</span></li><li id="cite_note-42"><span style="font-size:130%;">^ Sadiki, L., <i>The Search for Arab Democracy</i> (London 2004) p.300</span></li><li id="cite_note-43"><span style="font-size:130%;">^ Rubenberg, C., <i>Palestinian Women: Patriarchy and Resistance in the West Bank</i> (USA, 2001), p.231</span></li><li id="cite_note-44"><span style="font-size:130%;">^ <span class="external free">http://www.guardian.co.uk/commentisfree/2006/oct/17/comment.politics3</span></span></li><li id="cite_note-45"><span style="font-size:130%;">^ <span class="external free">http://www.guardian.co.uk/commentisfree/2008/sep/08/religion.gender</span></span></li><li id="cite_note-Armstrong-46"><span style="font-size:130%;">^ p.295, Armstrong, K, 2001, “The Battle for God: Fundamentalism in Judaism, Christianity and Islam”, London, HarperCollinsRoutledge</span></li><li id="cite_note-47"><span style="font-size:130%;">^ Ahmed (1992), p. 235</span></li><li id="cite_note-48"><span style="font-size:130%;">^ Ahmed (1992), p. 244</span></li><li id="cite_note-49"><span style="font-size:130%;">^ <span class="external text">SSRN-The Veil and the British Male Elite by L. Khan</span></span></li><li id="cite_note-50"><span style="font-size:130%;">^ Hessini, L., 1994, Wearing the Hijab in Contemporary Morocco: Choice and Identity, in Göçek, F. M. & Balaghi, S., <i>Reconstructing Gender in the Middle East: Tradition, Identity & Power</i>, New York, Columbia University Press</span></li><li id="cite_note-51"><span style="font-size:130%;">^ <span class="external text">"Women and the Hijab in the Intifada", Rema Hammami</span> <i>Middle East Report</i>, May-August 1990, p.26</span></li><li id="cite_note-52"><span style="font-size:130%;">^ <span class="external text">Photos. Right to choose. First protests against mandatory hijab</span></span></li><li id="cite_note-BenardFrench-53"><span style="font-size:130%;">^ <span class="external text">Commentary. "French Tussle Over Muslim Head Scarf is Positive Push for Women's Rights" by Cheryl Benard</span></span></li></ol> </div>

Hijab Wikipedia

source: Wikipedia A hijab or ḥijāb ( حجاب , pronounced [ħiˈdʒæːb] ), as commonly understood in the English-speaking world, is the type of h...

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