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Objective: This study aimed at evaluating the effectiveness of reading stories in teaching hijab to elementary school girls. Method: This evaluative study was conducted with a qualitative approach and a phenomenological method, and the data obtained from semi-structured interviews conducted with 67 female students aged 8 to 11 years in 6 provinces of Iran were analyzed by using the Strauss and Corbin coding method. Findings: The findings during three stages of coding, in terms of 851 concepts, 54 categories, 11 themes, were categorized in four levels, derived from Kirkpatrick's model of evaluation and the criteria of content desirability, under the titles of reaction (study of attractiveness), learning (usefulness of knowledge), and understanding and readiness for action (practical usefulness). The themes of the first level included 'expressing interest in the characters of the story̕, 'expressing satisfaction with the performance of the characters in the story̕ and 'expressing interest in the story book̕. In the second level, the two themes of 'learning hijab and the consequences of observing and not observing hijab' and 'learning other good behaviors' brought about the occurrence of learning. The third level showed the audiences̕ understanding of the content of the story, and the themes of 'understanding the reasons for Laleh's anger and her reluctance to wear the hijab̕, 'understanding the wrongness of Laleh's behavior and making a better decision instead of her̕, and 'understanding the reasons for the final acceptance of the hijab by Laleh̕ were categorized at this level. Finally, the three themes of 'tendency to persuade Laleh to observe hijab', 'participation in changing and going on the story to expand hijab̕, and 'tendency to introduce the story book to others' formed the fourth level. Conclusion: According to the findings, the use of artistic tools such as books will bring effective and valuable results in transferring religious and moral teachings such as hijab. [ABSTRACT FROM AUTHOR]

The cover of the textbooks has been designed and written as the first communication medium between educational content and the audience of children with the aim of socialization of the next generation. A systematic review of book covers, as an interdisciplinary subject in the field of social sciences in general and in sociology, cultural studies, and also with a gender approach in the study of women in particular, new angles of power relations, roles reveal new perspectives on power relations, gender roles, and gender relations. This study was conducted to gender study of communication patterns between human characters by social semiotics approach. Regarding Representative, interactive and combined meaning 13 images from the total images on the cover were analyzed. The selection of these images has been done by studying all the images and taking into account the image which contains human personality. Findings show that gender segregation and maximum coverage –Hijab- of girls are the main features of the images on the cover. Images can be defined due to the gender stereotypes of the social roles of women and men. The highlighting on famous male historical figures, the emphasis on the maternal role of women, and the ignorance of their roles in the public sphere, along with the smaller number of female characters than men, have generally resulted in bias. As a result, cover images promote gender stereotypes in communicating and engaging audiences, socializing and motivating them. [ABSTRACT FROM AUTHOR]

To veil and wear a proper dress are among the commands of Allah to Muslim women, stipulated in several verses in the Quran. The term hijab or jilbab is the most important term related to that issue. In Indonesia, wearing a hijab is identical to Muslim women’s identity and reflects their piety. However, when one decides to unveil, the negative stigma is unavoidable. This article examines women’s perception of the Quran on veiling command based on two aspects. To begin with, the women’s understanding of the encouragement of wearing hijab and the women’s perception of the verses after deciding to put off their veil. In this study, the theory of religious piety and identity is applied as a conceptual framework and discursive analysis as a method of analysis. This study will present a discursive analysis of women’s understanding of the veiling concept. Particularly on their motivation for wearing hijab, veiling experience, and unveiling reason.

The issue of hijab has become a controversial and ongoing topic discussed mainly in European countries and has been perceived differently by the media. The discourse of hijab and its controversy, particularly in France, Netherland, Germany, as well as in the United Kingdom, has not been interpreted by the media according to the Islamic perspective, thereby implicitly creating tension between Muslims and the local society. Hence, the objective of this study is to examine the controversial issue of hijab that arose in the European countries by focusing on France, Netherland, Germany and the United Kingdom and how the issues have been reported and perceived by the media. This study employs a qualitative approach that applies library research focusing on data collection via secondary sources. Furthermore, the data are analysed according to thematic analysis in identifying and interpreting patterns and themes within the data obtained. The finding of this study shows the issue of hijab within European countries is regarding more on veil and purdah or niqab rather than headscarves as wearing of headscarves is commonly recognised by the European communities. As a conclusion, it is suggested for Muslims to be more visible in society and media in countering negative views and perceptions towards Muslim as well as in depicting constructive image of Islam. [ABSTRACT FROM AUTHOR]

Copyright of Chengda Lishi Xuebao (Cheng Kung Journal of Historical Studies) is the property of Guoli Chenggong Daxue, Lishi Xuexi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Cumhuriyet Ilahiyat Dergisi / Cumhuriyet Theology Journal is the property of Cumhuriyet Universitesi, Ilahiyat Fakultesi / Cumhuriyet University, Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In Iran, when we look at girls with hijab, we usually think that they are more or less the same and that chador is their most important characteristic. It's as though wearing a chador conjures up more similarities than differences. But over the last few years 'we are gradually witnessing the emergence of a new generation of hijabers. They're trying to make a fashionable hijab. They use elegant accessories 'make-up 'use branded bags 'shoes and glasses. They believe in matching these things. We saw these "stylish hijabers" as a sign of a new generation emerging and named them "3 In 1 generation". Fourteen of those girls were interviewed in this study. The results of the research show that there is a mandatory chador among the hijabers and not all have chosen the chador at their own discretion. Girls who are compelled to wear chadors resist this imposition in a variety of ways 'for instance 'wearing an open front chador is one of those. Also 'some of the "stylish hijabers" try to correct the society's view of "chadors" by connecting fashion and hijab 'and also by wearing branded clothes and accessories. In the 3 in 1 generation there exists a confrontation between "us" against "the other" but not towards misveiled women (based on the official discourse) but towards veiled women 'considered as tasteless and petrified by this group. This study confirms the role of hijab fashion bloggers along with fashion and lifestyle pages on Instagram in the lives of these girls. [ABSTRACT FROM AUTHOR]

Islam entered Indonesia in the 7th century and began to spread out in the 13th century with the establishment of Demak Sultanate. After the expansion of Islamic kingdoms or Sultanates, the spread of Islam in Java and Sumatra strengthened the application of Islamic law (Sharia). It was slowly replacing customary law yet still maintaining and even acculturating the local culture, with no exception concerning Muslimah clothing style (hijab or jilbab). This non-interactive qualitative research analyzed the factual data related to the transformation of Muslimah clothing from the 15th to the 20th century focusing on Java island. The data were analyzed using the fashion design components theory to get detailed visualization of Muslimah clothing style in those eras. The result showed that the Islamic values influenced the clothing style of Javanese Muslim women in terms of silhouettes, colors, details, and materials (textures) without neglecting the local culture. Islam masuk ke Indonesia pada abad ke-7 dan mulai menyebar pada abad ke-13 Masehi dengan berdirinya Kerajaan Islam Demak. Penerapan hukum Syariah Islam secara perlahan menggantikan hukum Adat namun demikian tetap mengakomodasi bahkan berkakulturasi dengan budaya setempat, termasuk dalam hal penerapan busana Muslimah (jilbab). Penelitian ini bertujuan untuk menganalisis visualisasi busana Muslimah di Indonesia khususnya di Jawa pada abad 15-20 Masehi. Penelitian kualitatif non-interaktif ini menggunakan pendekatan deskriptif yang menekankan pada data-data faktual terkait perkembangan busana wanita Muslim. Data dianalisis menggunakan teori elemen desain mode (the components of fashion) yang terdiri dari siluet, warna, detail, dan tekstur untuk mengetahui gambaran bentuk busana Muslimah pada masa tersebut. Hasil penelitian menunjukan ajaran Islam mempengaruhi gaya berpakaian wanita Muslim Jawa, baik dari segi elemen visual bentuk (siluet), warna, detail, dan material (tekstur), namun demikian tetap mempertahankan budaya lokal yang berlaku.

The growing interest in gender studies, the small number of works about the transformation of the concept of feminism in Iran, insufficient knowledge of the role of Iranian women in the formation of female identity, and the feminine worldview determine the relevance of the issue. The subject of the research is the genesis, evolution and characteristic features of the concept of feminism in Iran, as well as the differences between this concept and the ideology of feminism in Europe and other countries of the Muslim East. In the XX century, the structural and functional foundations of the Iranian society underwent certain transformations, which have revealed the process of a general modernization of the country, proceeding within the framework of a unique model. Changes in ideological dominants took place in the background of penetration into Iran and the development of feminist ideas in the Iranian society. The emancipation of women, their activity in the field of management and decision-making, as well as the legalization of their role in the socio-political life of the country has become a new reality in the Islamic Republic of Iran. Among female political movements, two types of feminism can be distinguished — secular and religious — characterized by different concepts of feminism, higher goals, and social groups of adherents. The ideas of secular feminism match with the liberal direction of this trend: the abolition of the Islamic dress code, the demonstration and maintenance of gender balance in politics, the economy and the social sphere, in other words, giving Iranian women all the fullness of rights. At the same time, special attention is paid to the preservation of the cultural identity of Iranian women, their orientation towards the ideals of Iranian culture, the tendency towards the secularization of the public and individual consciousness of citizens. Iranian religious feminism, called dynamic fiqh or aboriginal feminism, is less radical than Islamic feminism. Its followers strive to raise the status of a Muslim woman through more favorable interpretations of the Quran and hadith for her, as well as writing fatwas — decisions made by a competent theologian on any issue — corresponding to the new realities.

The concept of hijab in Islam does not form any hindrance in the way of progress for Muslim women in the society; it rather constitutes of Fundamental Right to privacy and dignity given by the Qur'an to all the women. The hijab is not a legislation of later theologians and Jurists; it is clearly defined in the Qur'an and honesty practice by the Prophet of Islam and his followers across an Islamic history. The two verses of the Qur'an namely Al-Ahzab: 59, and Al-Nur: 31 are especially important to signify the hijab in the Qur'an. The Constitution of India believes in diversity and multiplicity of religions, cultures and values, and therefore, guarantees the freedom to hijab to every Muslim women living in the country as a citizen.

Introduction: Accidental ingestion of needle pin has been reported among tailors and women using hijabs or headscarves. Sharp objects when swallowed, have the potential to cause harm to various areas within the digestive system such as oesophageal, gastric, and intestinal perforation. Case description: We report a case of recurrent accidental ingestion of a needle pin by a nursing student. It was found to be lodged in the gastroduodenal junction about two hours after ingestion. She was observed in the hospital for four days and was conservatively managed with laxative. At the time of discharge, abdominal Xray showed the needle was in the large bowel, but her general condition was stable. This is her second accidental ingestion of a needle pin within two years. During this latest episode, she accidentally swallowed a needle pin after putting it in between her lips while adjusting her headscarf. She had no history of medical and mental illness. She was discharged home on day-4 with syrup Lactulose (15 ml TDS). She was advised to continue with faeces observation and to return to the hospital immediately if there is any spike in temperature or increased in abdominal pain which may indicate peritonitis. A repeat Xray a month later showed no needle in her body. Discussion: Like other reported cases, our patient accidentally swallowed her headscarf pin due to the practice of holding needles between the teeth while putting on the wearing headscarves. She was fortunate because the needle was able to pass through her gastrointestinal tract and exit the body though the faeces. Surgical interventions have been reported in other cases. Thus, it is crucial to raise awareness about the risks of accidental needle swallowing and emphasize the importance of seeking prompt medical attention in cases of ingestion. [ABSTRACT FROM AUTHOR]

In a cross-cultural study, we investigated the link between explicit attitudes towards the hijab and implicit measures of cultural and religious bias during the recognition of emotions. Participants tested in Austria (N = 71) and in Turkey (N = 70) reported their attitude towards the hijab, and categorised in a mousetracker task happy and sad faces of women, shown with five levels of intensity, and framed either by a hijab or by an oval-shaped mask. The two samples did not differ in their explicit attitudes towards the hijab. However, negative attitude towards the hijab predicted greater sadness attribution to happy faces with the hijab in Austrian participants. Unrelated to their explicit attitudes, Turkish participants attributed more sadness to happy faces with than without the hijab. Results suggest that the sight of the hijab activated, in both Austrian and Turkish participants, implicit biases resulting in associations with sadness and negative emotions. [ABSTRACT FROM AUTHOR]

This paper examines the discursive construction of Prime Minister Jacinda Ardern after she wore a veil following the unprecedented terror attack in two mosques in the city of Christchurch in 2019. The articles analyzed are collected from three main newspapers published in New Zealand's three main cities. Analyzed using principles and tools from Critical Discourse Studies (CDS) and Argumentum Model of Topics (AMT) more specifically, the articles reveal key arguments from both sides i.e. in support of and against this unparalleled initiative on behalf of a political leader in the western world. On the one hand, the majority of the news articles under analysis portray PM's initiative as one that attempts to mitigate tension and conflict while bringing solidarity to a grief-stricken nation; and thus, are based on the 'locus from ontological implications'. While the perspectives that oppose the initiative vary from explicit racist ones that present Muslims as threat to Zealand, to those who strongly believe such actions support the women oppression. Through a (de-)construction of the arguments opposing this move, the findings demonstrate that the opposition towards PM's initiative is based on two main loci namely the 'locus from correlates' and the 'locus from termination and setting up' [ABSTRACT FROM AUTHOR]

Copyright of Al-Zaytoonah University of Jordan Journal for Legal Studies is the property of Al-Zaytoonah University of Jordan and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

To veil and wear a proper dress are among the commands of Allah to Muslim women, stipulated in several verses in the Quran. The term hijab or jilbab is the most important term related to that issue. In Indonesia, wearing a hijab is identical to Muslim women’s identity and reflects their piety. However, when one decides to unveil, the negative stigma is unavoidable. This article examines women’s perception of the Quran on veiling command based on two aspects. To begin with, the women’s understanding of the encouragement of wearing hijab and the women’s perception of the verses after deciding to put off their veil. In this study, the theory of religious piety and identity is applied as a conceptual framework and discursive analysis as a method of analysis. This study will present a discursive analysis of women’s understanding of the veiling concept. Particularly on their motivation for wearing hijab, veiling experience, and unveiling reason. [ABSTRACT FROM AUTHOR]

Copyright of Collegium Antropologicum is the property of Croatian Anthropological Society and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The embedding of Islam in capital markets has given way to the emergence of an urban Muslim culture in the West resulting from an alliance of consumerism and religious practice sometimes dubbed as "Cool Islam" or "Pop-Islam". This movement refers to young Muslims abiding by religious practices while adopting the codes of youth and pop culture. Islamic Fashion is one example of this movement. Using frameworks from value theory and drawing on empirical data from the Islamic Fashion sphere, this article explores the intricacies between the consumerist values of products associated to Cool Islam and the traditional values it subverts and reinvents, suggesting, beyond the critique of consumerism as corrupting spirituality, that it may lead in fact to the revitalization of faith for Muslims living in the West while paving the way for plural exegesis of religious scriptures for Islam as a cult. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Al-Frahids Arts is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Ekiti State is one of the States in the South Western part of Nigeria. The dominant religions in the State are Christianity and Islam. Like other parts of the world, there is a strong wave of Islamic revivalism by the Muslims while the Christians are not relenting in their evangelism to draw more people to their fold. One of the expressions of the revivalism by the Muslims is the voluntary adoption of the hijāb by many female Muslims. Consequently, the average female Muslim is a Mājubah of one sort or the other. The state is now faced with teeming number of women who wants to use the hijāb in the Western based schools and the government official work places. Many of them are now faced with either to remove the hijāb because of education or to look for a white collar job in the State while others who want to strictly hold to their faith were making agitations for the use of the hijāb. The paper looks at the concept of hijāb in Islam, the mode of dressing in Ekiti State, its compatibility and the differences with the traditional dressing in the State and the dynamics of the agitation for the adoption of the use of hijāb. The work made use of both primary and secondary sources. Islamic literature, archival materials and pamphlets were consulted while interviews were made with relevant personalities in the state. The result revealed a good approach adopted by the government of Ekiti State in taking care of the agitations of the Muslims on the use of hijab in government official places of work and students in formal public schools. The Ekiti model is therefore suggested to be adapted and adopted by other states in Nigeria where the problem of hijab have snowballed into crises

Neste artigo, analisamos excertos de relatos de duas brasileiras convertidas ao islã optantes do uso do hijab. A partir da noção de discurso e do método arqueológico de Michel Foucault, objetivamos apresentar análises possíveis dos sentidos atribuídos ao uso do véu islâmico como escolha da mulher. Trata-se de uma pesquisa transdisciplinar que se insere no campo da Linguística Aplicada e aborda brevemente as discussões sobre a multiplicidade do islã, o orientalismo na perspectiva saidiana e os sentidos atribuídos ao uso do véu. Conclui-se que tais relatos colocam em circulação sentidos divergentes dos enunciados dominantes no mundo ocidental que conectam o uso do véu muçulmano à submissão feminina.

Amidst the COVID-19 pandemic, the use of hijab and niqab (face veil), typically associated with Islamic fundamentalism and banned in some parts of Europe and Africa, have gained currency in multi-religious communities such as Madina Zongo (strangers’ quarters in Hausa) in Accra, Ghana. For some Muslim women in Madina, hijab and niqab appeared to be a perfect replacement for the face mask even without an official statement from medical authorities or state officials on its protective capacity. Wearing these veils allowed them to simultaneously follow their religious tradition and attempt to protect themselves from the disease. Interestingly, some Christian women in the community have also been donning these Muslim veils. Employing Laura Fair’s (2013) proposition that veiling contains a wide range of possible material uses, in this article, I show why and how hijab and niqab are adapted to suit COVID-19 safety measures and appropriated as a face mask by some women in Madina. The chapter also discusses the implications of these innovations in the religiously pluralistic setting of Madina Zongo.

Recent transdisciplinary formations in the humanities, including new materialisms and ANT, but also in black studies, are recalibrating our understanding of the human and the posthuman as categories of analysis. They have revealed the post-Enlightenment conceptualisation of the universal human to be both epistemologically untenable and violently Eurocentric, and furthermore laid bare how techniques of differentiation along axes of gender, race, sexuality, religion always also serve to institute the human and its nonhuman, posthuman, more-than-human, less-than-human counter parts. Theorising the material-semiotic figuration inhering in the German compound noun 'Kopftuchmädchen' (headscarfgirl) – a term that emerged out of and has become synecdotal for anti-Muslim public discourse – this article proposes that the human and the posthuman should be understood as structuring objects and subjects of knowledge in the study of Orientalism. After all, most contemporary Orientalisms mark cultural difference as a grander problem of (intra)human difference, one distinguishing between a (Western) culture of universal humanity and an (Orientalised) culture of problematic posthuman entanglement. The afore-mentioned compound noun points to a self-referential entanglement of matter and meaning that Occidentalises that which it posits as Universal Human and Orientalises its human-nonhuman Other, while thereby also concealing, in Latourian terms, 'the West's' own nonmodern, human-nonhuman constitution(s). [ABSTRACT FROM AUTHOR]

This article investigates the position of international human rights law in respect of Hijab (veil) worn by Muslim women to express their religious conviction. In Islam, Hijab is not only a significant aspect of a women's faith, but it also denotes their religious affiliation as a form of submission to God. However, the regulation of the Hijab in some countries has raised complex human rights issues, particularly in the context of women's rights to freedom of religion and its manifestation, equality, and non-discrimination. This article first examines the theological status of Hijab in Islam. In the West, the ban on wearing the Hijab has increased discrimination against Muslim women and restricted the movement of Muslim women as they are forced to withdraw themselves from public life and remain in the home. Second, it analyses the selected legislations, administrative actions, and cases concerning the wearing of Hijab in public places, most particularly in the countries of the European Union (EU). The article concludes that there is no justification under international human rights law to proscribe Muslim women from wearing Hijab. The absence of reasonable justification compatible with human rights law may impair the individual's freedom to practice a religion. The general exclusion of women from work or other activities of life on account of the use of Hijab will lead to further discrimination. [ABSTRACT FROM AUTHOR]

Using a feminist critical discourse analysis, this article examines modest dress stylist Hakeemah Cummings' Instagram posts from December 2019 to July 2021 to show how she constructs the image of the "modern Muslim woman." Cummings represents a postfeminist woman who believes it is possible to have it all—a successful career and a happy family, all while looking beautiful and being modest. As an influencer, she markets this image of the "modern Muslim woman" to her followers on Instagram, showing them that they too can have a similar life if they consume particular products and perform certain actions. I argue that Cummings has expanded the definition of the "modern Muslim woman" to include a commitment to racial justice, following the Prophetic model of supporting marginalized community. Rather than dismantling the "modern Muslim woman" image, which traditionally excludes Black women, she expands the image to center Black women and Black issues. [ABSTRACT FROM AUTHOR]

From the beginning of Islām, The Prophet Muhammed (PBUH) announced advices to im- prove the status of slaves and to equip the slaves with freedom, who were in the lower class of the community. And, this phenomenon continued its existence until today. The concubines, who were female slaves, were exempted from some responsibilities since they lacked freedom even if they were Muslims. Since there is no clear evidence regarding the dress measurements in the Qur'ān and Sunnah, the subject of the concubine's veil was discussed by scholars. In the sources of fiqh and tafsir, different views are expressed about the veiling of the concubines, who are distinguished from free women in terms of dressing. In general, in the studies of these two branches of science, the fact that the verse of veiling in the Qur'an is not related to concubines but only to free people comes to the fore. In general, in the studies of these two branches of science, the fact that the verse of veiling in the Qur'an is not related to concubines but only to free people comes to the fore. Although various narrations can shed light on the veiling of the concubine in the hadith sources, they seem contradictory in terms of meaning. In this study, after drawing attention to the opinions of jurists and commentators on the way the concubine wears and the evidence that supports this act, the narrations in the hadith sources are examined. The rumors that seem contradictory to each other have been examined together with their certificates, and it has been examined whether there is an authentic narration indicating that the private part of the concubine is between the knees and the navel. [ABSTRACT FROM AUTHOR]

The Islamisation phenomenon in Malaysia is characterised not only by an increased number of Islamic projects within the public institutions, but its permeation is evident in the increased awareness of hijab in the country. Since the late 1980s, hijab has attained many meanings, from a symbol of Islamic revivalism to a reconstruction of Malay identity. Today, hijab has become a normative identity of Muslim women in Malaysia. For women who have conformed to this norm, they are expected to be always wearing it and when they decide to de-hijab, the decision can trigger public opprobrium, bullying, and abuse. The de-hijabbing decision of Muslim women in Malaysia has been in the spotlight, particularly for public figures, with media representing the decision as a threat to the Muslim community and Islam in general. However, public scorn, bullying, and abuse have reached an unprecedented level and are increasingly common with the rise of public display of hijab on social media such as Instagram, Facebook, and Twitter. Using the Critical Discourse Analysis (CDA) approach and van Dijk's (1999; 2006) Ideological Square Model, this study examines the positive self and negative other representations evident in the response of netizens to a Malaysian celebrity, Emma Maembong's, de-hijabbing decision. The findings of this research revealed not only the discursive strategies through which an outgroup population is delegitimised in social media, but also contributed to a better understanding of the struggles faced by Muslim women in exercising their agency. [ABSTRACT FROM AUTHOR]

This study aimed to explore the negotiation of Islam identity reflected from the hijabi basketball players' subjective experiences in Indonesia. A qualitative method was conducted from a subjectivist epistemological position. Six hijabi basketball players between the ages of 16 and 30 were recruited to participate in this study. The data were collected through semi-structured interviews. A thematic analysis was adopted to analyze the data since this analysis method allows the researchers to interpret based on the data's in-depth examination. The study results showed that the negotiation of Islam identity was found in the ways of modifying their sports attires and behaviors in and out of the basketball fields. All of the participants saw their modifications as positive actions to integrate the Islamic values in their lives. Tujuan penelitian ini adalah untuk mengetahui negosiasi identitas Muslim yang direfleksikan dari pengalaman para pemain bolabasket yang berhijab di Indonesia. Penelitian kualitatif ini menggunakan subjectivitas epistemologis. Enam pemain dari usia 16 hingga 30 tahun dipilih menjadi partisipan. Data dikumpulkan melalui interview semi struktural. Sedangkan analisa datanya merupakan analisa tematik karena dalam interpretasi data diperlukan pemeriksaan yang detail dan mendalam. Hasil analisa data menunjukkan bahwa negosiasi Identitas sebagai orang Islam dilakukan dengan cara memodifikasi kostum olahraga dan sikap mereka baik di dalam maupun di luar lapangan bolabasket. Mereka memandang penyesuaian tersebut sebagai tindakan yang positif untuk menerapkan nilai–nilai Islam di dalam kehidupan mereka.

This research was to explore the importance of the inheritance rights of women towards the inheritance rights of deceased brothers who were applied in the Pandeglang district, Banten. The object of this research is inheritance law in the Islamic Law Compilation. The secondary source of this research is the Religious Court Decision Number 69/Pdt.P/2013/PA.Pdlg. The interviews related to this research were conducted in Cimanuk sub-district, Pandeglang district. This research is a collaborative research of library and field research which is qualitative model. The collected data is processed by selecting and classifying data. Then the data is analyzed by comparing and interpreting. This study found that in general, the Cimanuk ulama or community leaders gave the asabah (remaining assets) portion to deceased brothers or sisters, both siblings and brothers who inherited along with the daughters. However, there are also those who argue that a brother or sister, both siblings and a father is veiled by a daughter, so that they do not get part of the inheritance inheritance. It was also found that in principle the determination had been made by the people of Cimanuk sub-district. The conclusion of this study is the provisions in the Pandeglang Religious Court Decision Number 69/Pdt.P/2013/PA.Pdlg. November 7th, 2013 shows the difference with the provisions in the Islamic Law Compilation. KHI has a stipulation that girls do not prevent (hijab) their brothers,inheritance right, while the Religious Court rulings show that girls can obstruct the inheritance rights of brothers.

Controversies about veil and hijab are often occur in society. Especially in today’s digital era, public opinion expressed through social media can greatly influence the others opinions, regardless of whether it is positive or negative. Therefore, this research was aiming to conduct an approach through analysis sentiment of public opinion about the veil and hijab to know how much accurate the sentiment analysis predict the positive, negative, or other sentiments with using Twitter data as the research object. The algorithm used in this study is Support Vector Machine (SVM) because of its fairly good classification model though it trained using small set of data. The SVM on this research was combined with Radial Base Function (RBF) kernel because of its numerical difficulties that are fewer than linear and polynomial kernel and also because this research doesn’t have a large feature. The amount of data used is 3556 tweets data. Tweets data, which is numbered 1056, is classified manually for the learning process. The remaining 2500 data will be classified automatically with the classifier model that has been created. A total of 1056 tweets data that have been classified manually is separated into training and testing data with a ratio of 8: 2. The result of the sentiment analysis process using Support Vector Machine algorithm RBF kernel with C=1 and γ=1 has an accuracy score of 73.6% with precision to negative opinions are 62%, positive opinions are 83%, neutral opinions reach 53% and irrelevant opinions that talk about hijab and veil reach 98%. It shows that sentiment analysis can be used for predicting the negative, positive or other sentiments of a sentence based on a certain topic, in this case veil and hijab.

Innovations on hijab have implications for the expansion of its users. Thus it encourages the growth of new identities for hijab which are then expressed by enriching its style, form, color tone, and fabric. The cultivation of hijab throughs the pop-culture of Korea arose and known as the “Korean waved” hijab. This paper has an opportunity to elaborate on hijab’s contemporary progression worldwide. It reflects the Korean pop-culture and identifies the authenticity of the tradition of wearing the hijab in Indonesia. It problematizes the issue of Korean hijab style and how the Quran responds to it. The research framework used a sequential exploratory model henceforth resulting in a scientific response to the phenomenon of Korea's creative industries in the making of an authentic Indonesian hijab model. The results answered the challenges of the vision of "Making Indonesia 4.0" in developing the industrial sector of textile in Indonesia by tracing ethical, aesthetical, and economic modes of hijab.

Giving halal certification for many products is a guarantee that products is safe for consumption by a Muslim people. But media tend to using religion value to get a big commodity that profitable for company, or change the using value of religion to economic value. This research is a study about audience of television advertisement with the reception approach. This research is for knowing how are the Solo Hijabers community members meaning to Zoya Hijab advertisement. This research is using a qualitative method. Data analysis that using is Reception by Stuart Hall (encoding-decoding) with using three kind of analysis, dominant hegemonic position, negotiated position, and oppositional position. The result that researcher get is just showing two types, that is hegemonic dominant and negotiation. While the opposite position not happen to Hijabers Solo Community. In this research also found interesting something, although informant nothing have an attitude, meaning, and act the same way. They are still agree of hijab Zoya distribution in the market. Even they want to buy or using that hijab. Without they realize, they agree halal value to the Zoya hijab advertisement is a form of commodification.

Hijab and covering are a significant concern in all religions and cultures, whether considered as a natural-biological item for protecting the body or as a cultural value representing mental and cognitive beliefs or local and doctrinal traditions or a semiotic and symbolic issue. Thus, the present study used a descriptive-analytical method to analyze the scholars’ speeches to obtain the existing approaches to hijab and chastity in post-revolution Iran. The main approaches to hijab are as follows: traditional, explanatory, religious intellectual and feminist. The analyses showed that the feminist approach, being based on isolation and choice, not only criticizes the dominant perspective, but also denies the religious and conventional limits on hijab. The religious intellectual approach is a reductionist one hijab and considers it as a minimal option, denying any relation between hijab and chastity, and considering it a subject free of moral, juridical and governmental requirements. The traditional approach would not answer the women’s needs, in view of the global evolutions and an increase in women’s social participation. Finally, the explanatory approach not only emphasizes the protection of public hijab and chastity in the society, but also considers world’s transitions regarding women’s issues in order to maintain the hijab policy in Iran far from the challenges aroused from the rival perspectives and insists on religious reasoning about hijab in public.

The European Convention for the Protection of Human Rights and Fundamental Freedoms (Convention) guarantees through Article 9. freedom of thought, conscience and religion. While all European countries have accepted Convention, and many other documents which in theory guarantee many human rights and freedom of religion, in practice they do not applyequally to all groups of people. As Muslims are a growing group in Europe, it will of ten come into question their way of dress on work and public places. By studying the case law of the European Court of Human Rights (The Court), particularly the cases Dahlab, Lautsi and other, it is evident discrimination to the Muslim part of the population in European countries. The Court interpreted differently religious symbols but also when it comes to Islamic symbols, prohibit them, while other dominant religion symbol sallows. In addition, the European Court of Justice’s case - law has also recently appeared in thiscase in two cases

Beberapa penelitian tentang optimalisasi produksi sudah dilakukan, salah satu metode yang sering digunakan adalah metode simpleks. Namun, metode ini memiliki keterbatasan, diantaranya hanya dapat digunakan pada kasus yang memiliki satu fungsi tujuan. Metode yang dapat digunakan untuk kasus-kasus yang memiliki lebih dari satu fungsi tujuan adalah program linier multi objective fuzzy. Metode ini digunakan untuk mengoptimalisasi produksi hijab di Toko Latifah Hijab dengan menentukan jumlah yang tepat untuk setiap model dan memperoleh keuntungan yang maksimum. Berdasarkan penelitian diperoleh hasil perhitungan optimasi diantaranya jumlah hijab segi empat rimpel batik yang harus diproduksi sebanyak 320 buah, hijab pashmina instan sebanyak 6 buah, nilai variabel Lambda sebesar 0,58 yang menunjukkan derajat keanggotaan untuk setiap fungsi tujuan, keuntungan maksimum sebesar Rp 9.840.000 serta waktu pengerjaan minimum adalah 6.500 menit.

Hijab (veil) for female Muslims has been subject to a debate regarding its meanings. On the one hand, it represents the virtue of religious obedience and piety. Still, on the other hand, it is associated with the form of women oppressions in the public domain. At this point, the hijab has been an arena of contesting interpretations. Meanwhile, contemporary Indonesia is witnessing the increase in the use of veil among urban female Muslims that leads to the birth of various hijab wearer communities. One of them is Tuneeca Lover Community (TLC). This community has become a new sphere where female Muslims articulate their ideas about Islam through various activities such as religious gathering, hijab tutorial class, fashion show, and charity activities. This study seeks to answer several questions: Why do these women decide to wear a hijab? Why do they join the TLC? How do they perceive the veil? Is it related to religious doctrines or other factors such as lifestyle? This research employs a qualitative method using documentation and interview to gather the data among 150 members of the TLC. This research shows that their understanding of the hijab results from the common perception that places the veil as a religious obligation. Nevertheless, each of the members has one's orientation over the hijab. This paper also suggests that they try to transform this understanding into modern settings. As a consequence, they are not only committed to the traditionally spiritual meaning of the hijab but are also nuanced with modern ideas such as lifestyle and particular social class. Their participation in the TLC enables them to reach both goals simultaneously.

This article explores how young displaced Iraqi Sunni Muslim women negotiate religious identity in diaspora, and how veiling becomes an expression of a new politicised Islamic feminism. Veiling continues to be the focus of ideological debates about Islam and women’s rights in the Muslim world and in the global diaspora of displaced refugees. Young refugee and migrant women find themselves at the intersection of new and old Muslim communities, secular and religious feminisms, and first- and second-generation ideals of female modesty. Based on oral histories conducted with Arab and Kurdish Sunni Iraqi women now resettled in the Toronto and Detroit areas, the article traces a new trend in grassroots religiosity among young women in diaspora. New forms of a politicised religious subjectivity, in this case through veiling, suggest that these young women actively mobilise around a religiously constituted political consciousness. As a ‘speech act’ wearing hijab can in part be understood as a political performance that embodies the intersections of religious and non-religious symbolism. As the article argues, it is as migrants located at the intersection of new and old imaginaries of a global Umma that these reimagined religious subjectivities are forged.

Competing Interests: None.

Background: Religion and its exercise are among the most sensitive discourses in different parts of the world, especially in Nigeria. The constitution and other laws ensure citizens are afforded basic human rights of which religious rights are included and yet regulated. There are questions of interpretation as to the extent to which such rights can be enjoyed and the efficacy of both the legal and institutional frameworks protecting religious rights in Nigeria., Methods: This article utilises a doctrinal legal research approach utilising existing literature, statutes, and laws enacted towards the protection of religious rights in Nigeria with the consideration of primary and secondary sources of statutes including the 1999 Constitution of the Federal Republic of Nigeria (as amended), judicial precedents, International Conventions, law textbooks, and peer-reviewed journals. A comparative analysis of Nigeria, Tunisia, Algeria, Turkey and Kazakhstan was done to gain perspectives on balancing conflicting interests in light of Nigeria's heterogeneous status. As part of the contribution to knowledge, a hybrid model for mitigating the socio-legal effect of the usage of hijab in Nigeria's public institutions is presented to further enrich Nigeria's jurisprudence. A hybrid model is an approach that combines different sources or methodologies by integrating two or more distinct frameworks to leverage their strengths and effectively address specific needs or challenges. It is utilized to achieve synergy and maximize outcomes by blending diverse legal approaches in law., Results: Nigeria, being a multi-ethnic and multi-religious state, demonstrates that the government must protect the public interests as it relates to religious rights regardless of faith or religion. The study reveals that the current legal approach without further legislative intervention on religious issues will be inadequate to address the problem. Therefore, this study presents a hybrid model for mitigating the socio-legal effect of the usage of hijab in Nigeria's public institutions to avoid harm and further enrich Nigeria's jurisprudence., Conclusions: This study concludes by emphasizing the inadequacy of Nigeria's legal and institutional frameworks regarding the protection of religious rights and the right to wear hijab in public institutions. Consequently, reform is deemed necessary., Competing Interests: No competing interests were disclosed., (Copyright: © 2024 ELIKWU CM et al.)

This article discusses the recent phenomenon of more women wearing a cadar (niqab) in Indonesia, particularly among relatively young, urban Muslim women. Although there has been quite a few studies about wearing the hijab and Islamic clothes in Indonesia, there remains a dearth of research on the wearing of a cadar. Most previous studies have discussed it as a practice that is distinctive among women in limited groups, such as the Salafis. However, the number of cadar wearers has increased rapidly in recent years, such that it has now become a controversial issue in society. This study is based on the narratives of interviewees in their twenties to forties who wear cadar in Jakarta, Bandung and Makassar, as well as an analysis of the teachings of some preachers and the social media posts of influencers who encourage women to wear it. It describes the expansion of cadar wearing among urban Muslim women and discusses its continuity from the rise of veil wearing in the past. [ABSTRACT FROM AUTHOR]