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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"WHY HIJAB?"

<a href="http://4.bp.blogspot.com/_vWZuWGzSgFs/S0iojh7vo5I/AAAAAAAAMcM/O_rHVW0wy3k/s1600-h/WHY+HIJJAB.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" id="BLOGGER_PHOTO_ID_5424771079525606290" src="http://4.bp.blogspot.com/_vWZuWGzSgFs/S0iojh7vo5I/AAAAAAAAMcM/O_rHVW0wy3k/s400/WHY+HIJJAB.jpg" style="cursor: pointer; width: 251px; height: 216px;" /></a><br /><span style="font-size:130%;"><span style="font-family:Times New Roman, Times, serif;"><br /><span style="font-weight: bold;">F</span></span><span style="font-weight: bold;font-family:Times New Roman, Times, serif;font-size:130%;" >or Muslim women, covering the head is not the sign of degradation or oppression. It is a commandment from Allah, who is not male or female, and thus, would not discriminate against women, a segment of His creation. <br /> Rather, Head-covering is a sign of purity and dignity. It highlights the Muslim woman as a pure, chaste woman and sets her apart from the immoral behavior associated with women who dress immodestly.<br /> The hijjab is a sort of " screen" between the chaste muslim woman and the evil that exists in the world. When a woman wears a hijab she is less likely to be harassed by men with lusty motives; she is less likely to b eexploited for her beauty and feminity.</span></span> <p style="font-weight: bold;"><span style="font-family:Times New Roman, Times, serif;font-size:130%;"><br /> The Hijab allows a woman to move about outside the confines of her home with her attention on the tasks she has set out to do. The Muslim woman does not try to impress anyone but Allah when outside of her home. She is not concerned if men find her attractive, or if people are impressed because she has the latest fashions, or the newest hairstyle. She leaves her home as a self-confident part of human race, not as a fashion-plate seeking stares and adoration in order to gain self-esteem.</span></p> <p style="font-weight: bold;"><span style="font-family:Times New Roman, Times, serif;font-size:130%;">In the holy quran it states the following;<br /> "Say to the Muslim women that they should lower their eyes and not display their adornments except for what normally shows and draw their head coverings across their bosoms"</span></p> <p><span style="font-weight: bold;font-family:Times New Roman, Times, serif;font-size:130%;" >These verses from the Qur'an contain two main injunctions:<br /> 1. A woman should not show her beauty or adornments except what appears by uncontrolled factors such as the wind blowing her clothes, and <br /> 2. The head covers should be drawn so as to cover the hair, the neck and the bosom.<br /> It must be noted that the dupatta oftenly sold with outfits is not acceptable as hijab. Draping a virtually transparent headscarf leaving hair showing underneath, it does not do the job.<br /> Hijab is not merely a covering dress but more importantly, it is behavior, manners, speech and appearance in public. Dress is only one facet of the total being.</span><span style="font-weight: bold;font-family:Comic Sans MS;font-size:130%;" ><br /> </span><span style="font-family:Comic Sans MS;font-size:130%;"><br /> </span></p>

"WHY HIJAB?"

F or Muslim women, covering the head is not the sign of degradation or oppression. It is a commandment from Allah,...

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ملابس انيقة2010

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ملابس انيقة2010

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