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Archived from the original on 3 April Retrieved 3 April Basia Spalek ed. There is frequently asked a question of why do Muslim women cover their head?

In Islam, Women must cover themselves when they go out. So, Hijab helps them to take this form of cover.

Women have been given the utmost respect and highest statuses in Islam. Hijab is not just a dress code, it signifies something deeper. For Example, it is a barrier between a man and a Muslim woman.

This signifies that a Muslim lady cannot be dealt with casually by any random person from the opposite gender and cannot even get involved in the indecent dialog.

In essence, Hijab provides you inner peace and harmony. There is a very interesting article about Hijab in the Independent.

In addition a great explanation by Mufti Menk about Hijab. Muslim Life Gender And Society. What Is The Male Hijab? Hadith of the Day: Hypocrites without Hijab.

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Ok Privacy policy. Similarly, Muslim women may feel uncomfortable around other women with traditionally revealing American outfits, especially during the summer " bikini season".

An outfit colloquially known as the burqini allows Muslim women to swim without displaying any significant amount of skin.

Compared to Western Europe, the Muslim garb is less commonly seen in major US cities and there have been relatively few controversies surrounding the hijab in everyday life.

One exception is the case of Sultaana Freeman , a Florida woman who had her driver's license cancelled due to her wearing of the niqab in her identification photo.

She sued the state of Florida for religious discrimination, though her case was eventually thrown out. The court decided that a New Jersey Superior Court was right to rule that it would have been an "undue hardship" for the agency to accommodate her religious beliefs "because of overriding safety concerns, the potential for concealment of contraband, and the importance of uniform neutrality".

Media related to Hijabs by country at Wikimedia Commons. From Wikipedia, the free encyclopedia. Main article: Islamic dress in Europe. National ban — country bans women from wearing full-face veils in public.

Local ban — cities or regions ban full-face veils. Partial ban — government bans full-face veils in some locations.

Main article: Islam in Austria. Main article: Islam in Belgium. Main article: Islam in Bulgaria. Main article: Islam in Denmark. Main article: Islam in France.

Main article: Islam in Germany. See also: List of hijabis from Germany. Main article: Islam in Ireland. Main article: Islam in Kosovo.

Main article: Islam in the Netherlands. Main article: Islam in Norway. Main article: Islam in Poland. Main article: Islam in the United Kingdom.

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May Learn how and when to remove this template message. See also: Kashf-e hijab. Main article: —19 Iranian protests against compulsory hijab. Main article: Headscarf controversy in Turkey.

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See also: Islam in Canada. See also: Islam in Mexico. This section needs expansion. You can help by adding to it.

July See also: Islam in the United States. Islam portal Fashion portal. The Sydney Morning Herald. Retrieved on 13 February Accessed 6 June Retrieved in February Retrieved 26 December BBC News.

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Arab Hijab Video

How To Do Arabic Hijab - How To Make Inner Volume Of Hijab- Hijab Tutorial - Dietitian Aqsa Arab hijab Inthe Iraqi army imposed a burqa ban in the liberated areas of Mosul for the month of Ramadan. Part of a series on. Archived from the original on 14 February Malta has no restrictions on Islamic dressing such as Vintage cartoon porn veil hijab nor the full face veil burqa or niqab [52] but lawfully face covering is illegal, [53] however an official ban on face covering for religious reasons is ambiguous. Tell your wives and your daughters and Bbwcam com women of the believers to draw their cloaks veils all over their bodies i. Women in Dildo ball Arabia Dogporno not wear headcover or the black abaya — the loose-fitting, full-length robes symbolic of Islamic piety — as long as their attire is "decent and respectful", Arab hijab kingdom's Sex kodi crown prince said.

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In its traditional form, it is worn by women to maintain modesty and privacy from unrelated males. According to the Encyclopedia of Islam and Muslim World , modesty in the Quran concerns both men's and women's "gaze, gait, garments, and genitalia.

In the Qur'an, the term hijab refers to a partition or curtain in the literal or metaphorical sense. The verse where it is used literally is commonly understood to refer to the curtain separating visitors to Muhammad 's house from his wives' lodgings.

This had led some to argue that the mandate of the Qur'an to wear hijab applied to the wives of Muhammad, and not women generally.

In recent times, wearing hijab in public has been required by law in Saudi Arabia for Muslims , [17] [18] Iran and the Indonesian province of Aceh.

Other countries, both in Europe and in the Muslim world , have passed laws banning some or all types of hijab in public or in certain types of locales.

Women in different parts of the world have also experienced unofficial pressure to wear or not wear hijab. The Quran instructs both Muslim men and women to dress in a modest way, but there is disagreement on how these instructions should be interpreted.

In Surah 33 Muhammad is commanded to ask his family members and other Muslim women to wear outer garments when they go out, so that they are not harassed: [21].

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.

The Islamic commentators generally agree this verse refers to sexual harassment of women of Medina. It is also seen to refer to a free woman, for which Tabari cites Ibn Abbas.

Ibn Kathir states that the jilbab distinguishes free Muslim women from those of Jahiliyyah , so other men know they are free women and not slavegirls or whores, indicating covering oneself does not apply to non-Muslims.

He cites Sufyan al-Thawri as commenting that while it may be seen as permitting to look upon non-Muslim women who adorn themselves, it is not allowed in order to avoid lust.

Al-Qurtubi concurs with Tabari about this ayah being for those who are free. He reports that the correct view is that a jilbab covers the whole body.

He also cites the Sahabah as saying it is no longer than a rida a shawl or a wrapper that covers the upper body.

He also reports a minority view which considers the niqab or head-covering as jilbab. Ibn Arabi considered that excessive covering would make it impossible for a woman to be recognised which the verse mentions, though both Qurtubi and Tabari agree that the word recognition is about distinguishing free women.

Hayyan believed that "believing women" referred to both free women and slaves as the latter are bound to more easily entice lust and their exclusion is not clearly indicated.

Hazm too believed that it covered Muslim slaves as it would violate the law of not molesting a slave or fornication with her like that with a free woman.

He stated that anything not attributed to Muhammad should be disregarded. A visual barrier for example, between Muhammad's family and the surrounding community serves to hide from sight something, which places emphasis on a symbolic boundary.

A physical barrier is used to create a space that provides comfort and privacy for individuals, such as elite women.

An ethical barrier, such as the expression purity of hearts in reference to Muhammad's wives and the Muslim men who visit them, makes something forbidden.

The hadith sources specify the details of hijab Islamic rules of dress for men and women, exegesis of the Qur'anic verses narrated by sahabah , and are a major source which Muslim legal scholars used to derive their rulings.

The four major Sunni schools of thought Hanafi , Shafi'i , Maliki and Hanbali hold by consensus that it is obligatory for the entire body of the woman see awrah , except her hands and face and feet according to Hanafis to be covered during prayer and in the presence of people of the opposite sex other than close family members whom one is forbidden to marry—see mahram.

Men must cover from their belly buttons to their knees, though the schools differ on whether this includes covering the navel and knees or only what is between them.

Some Salafi scholars such as Muhammad ibn al Uthaymeen believe that covering the hands and face for all adult women is obligatory. Modern Muslim scholars believe that it is obligatory in Islamic law that women abide by the rules of hijab as outlined in their respective school of thought.

The major and most important Shia hadith collections such as Nahj Al-Balagha and Kitab Al-Kafi for the most part do not give any details with regards to hijab requirements, however, in a quotation from Man La Yahduruhu al-Faqih Musa al-Kadhim when enquired by his brother solely makes reference to female hijab requirements during the salat prayer , stating "She covers her body and head with it then prays.

And if her feet protrude from beneath, and she doesn't have the means to prevent that, there is no harm". In private, and in the presence of close relatives mahrams , rules on dress relax.

However, in the presence of the husband, most scholars stress the importance of mutual freedom and pleasure of the husband and wife. Traditional scholars had differences of opinion on covering the hands and face.

The majority adopted the opinion that the face and hands are not part of their nakedness. Some held the opinion that covering the face is recommended if the woman's beauty is so great that it is distracting and causes temptation or public discord.

Quranists are Muslims who view the Quran as the primary source of religious stipulation. Among the prerequisites which Quranists procure include the following verses:.

O wives of prophet! You are not like other women; if you want to be righteous do not be too soft to make those in whose heart a disease hopeful; and speak in recognised manner.

God wants to remove impurity from you and make you clean and pure. O believers! Nonetheless, since Quranism overall lacks a formulated and coordinated framework, adherents to its creed overall do not have a unanimous concurrence over how Quranic verses apply, which some Quranist-oriented female Muslims observing the hijab and others not.

Rania , the wife of King of Jordan, once took a Quran-centric approach on why she does not observe the hijab, although she has never self-identified as a Quranist.

Some Muslims take a relativist approach to hijab. They believe that the commandment to maintain modesty must be interpreted with regard to the surrounding society.

What is considered modest or daring in one society might not be considered so in another. It is important, they say, for believers to wear clothing that communicates modesty and reserve.

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. Ahmed argues for a more liberal approach to hijab.

The word khimar refers to a piece of cloth that covers the head, or headscarf. According to at least three authors Karen Armstrong , Reza Aslan 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:. People were constantly coming in and out of this compound at all hours of the day.

When delegations from other tribes came to speak with Prophet 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 Prophet 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. By instituting seclusion Prophet Muhammad was creating a distance between his wives and this thronging community on their doorstep.

They argue that the term darabat al-hijab 'taking the veil' was used synonymously and interchangeably with "becoming Prophet Muhammad's wife", and that during Muhammad's life, no other Muslim woman wore the hijab.

Aslan suggests that Muslim women started to wear the hijab to emulate Muhammad's wives, who are revered as "Mothers of the Believers" in Islam, [15] and states "there was no tradition of veiling until around C.

Another interpretation differing from the traditional states that a veil is not compulsory in front of blind men and men lacking physical desire i.

Some scholars think that these contemporary views and arguments, however, contradict the hadith sources, the classical scholars, exegesis sources, historical consensus, and interpretations of the companions such as Aisha and Abdullah ibn Masud.

Many traditionalist Muslims reject the contemporary views, however, some traditionalist Muslim scholars accept the contemporary views and arguments as those hadith sources are not sahih and ijma would no longer be applicable if it is argued by scholars even if it is argued by only one scholar.

Notable examples of traditionalist Muslim scholars who accept these contemporary views include the Indonesian scholar Buya Hamka.

An opinion poll conducted in by The University of Michigan's Institute for Social Research asked residents of seven Muslim-majority countries Egypt, Iraq, Lebanon, Tunisia, Turkey, Pakistan, and Saudi Arabia which style of women's dress they considered to be most appropriate in public.

Some fashion-conscious women have been turning to non-traditional forms of hijab such as turbans. In Iran, where wearing the hijab is legally required, many women push the boundaries of the state-mandated dress code, risking a fine or a spell in detention.

In Turkey the hijab was formerly banned in private and state universities and schools. The ban applied not to the scarf wrapped around the neck, traditionally worn by Anatolian peasant women, but to the head covering pinned neatly at the sides, called türban in Turkey, which has been adopted by a growing number of educated urban women since the s.

The burqa also spelled burka is a garment that covers the entire body, including the face. The niqab is a term which is often incorrectly used interchangeably with burqa.

Only a minority of Islamic scholars believe that covering the face is mandatory, and the use of niqab beyond its traditional geographic strongholds has been a subject of political controversy.

Veiling did not originate with the advent of Islam. Statuettes depicting veiled priestesses date back as far as BCE. Strict seclusion and the veiling of matrons were also customary in ancient Greece.

Between and BCE, prior to Christianity, respectable women in classical Greek society were expected to seclude themselves and wear clothing that concealed them from the eyes of strange men.

It is not clear whether the Hebrew Bible contains prescriptions with regard to veiling, but rabbinic literature presents it as a question of modesty tzniut.

The surviving representations of veiled Jewish women may reflect general Roman customs rather than particular Jewish practices. There is archeological evidence suggesting that early Christian women in Rome covered their heads.

Intermixing of populations resulted in a convergence of the cultural practices of Greek, Persian, and Mesopotamian empires and the Semitic peoples of the Middle East.

Leila Ahmed argues that "Whatever the cultural source or sources, a fierce misogyny was a distinct ingredient of Mediterranean and eventually Christian thought in the centuries immediately preceding the rise of Islam.

Available evidence suggests that veiling was not introduced into Arabia by Muhammad, but already existed there, particularly in the towns, although it was probably not as widespread as in the neighboring countries such as Syria and Palestine.

That is purer for your hearts and their hearts". As Muhammad's influence increased, he entertained more and more visitors in the mosque, which was then his home.

Often, these visitors stayed the night only feet away from his wives' apartments. It is commonly understood that this verse was intended to protect his wives from these strangers.

The practice of veiling was borrowed from the elites of the Byzantine and Persian empires, where it was a symbol of respectability and high social status, during the Arab conquests of those empires.

Because Islam identified with the monotheistic religions of the conquered empires, the practice was adopted as an appropriate expression of Qur'anic ideals regarding modesty and piety.

Veiling of Arab Muslim women became especially pervasive under Ottoman rule as a mark of rank and exclusive lifestyle, and Istanbul of the 17th century witnessed differentiated dress styles that reflected geographical and occupational identities.

By the 19th century, upper-class urban Muslim and Christian women in Egypt wore a garment which included a head cover and a burqa muslin cloth that covered the lower nose and the mouth.

Western clothing largely dominated in Muslim countries the s and s. In , Egyptian leader President Gamal Abdel Nasser claims that he was told by the leader of the Muslim Brotherhood organization that they wanted to enforce the wearing of the hijab, to which Nasser responded, "Sir, I know you have a daughter in college, and she doesn't wear a headscarf or anything!

Why don't you make her wear the headscarf? So you can't make one girl, your own daughter, wear it, and yet you want me to go and make ten million women wear it?

The late-twentieth century saw a resurgence of the hijab in Egypt after a long period of decline as a result of westernization.

Already in the mids some college aged Muslim men and women began a movement meant to reunite and rededicate themselves to the Islamic faith. Soon this movement expanded outside of the youth realm and became a more widespread Muslim practice.

Women viewed this way of dress as a way to both publicly announce their religious beliefs as well as a way to simultaneously reject western influences of dress and culture that were prevalent at the time.

Despite many criticisms of the practice of hijab being oppressive and detrimental to women's equality, [99] many Muslim women view the way of dress to be a positive thing.

It is seen as a way to avoid harassment and unwanted sexual advances in public and works to desexualize women in the public sphere in order to instead allow them to enjoy equal rights of complete legal, economic, and political status.

This modesty was not only demonstrated by their chosen way of dress but also by their serious demeanor which worked to show their dedication to modesty and Islamic beliefs.

Controversy erupted over the practice. Many people, both men and women from backgrounds of both Islamic and non-Islamic faith questioned the hijab and what it stood for in terms of women and their rights.

There was questioning of whether in practice the hijab was truly a female choice or if women were being coerced or pressured into wearing it. As the awakening movement gained momentum, its goals matured and shifted from promoting modesty towards more of a political stance in terms of retaining support for Pan-Islamism and a symbolic rejection of Western culture and norms.

Today the hijab means many different things for different people. For Islamic women who choose to wear the hijab it allows them to retain their modesty, morals and freedom of choice.

Many people both Muslim and non-Muslim are against the wearing of the hijab and argue that the hijab causes issues with gender relations, works to silence and repress women both physically and metaphorically, and have many other problems with the practice.

This difference in opinions has generated a plethora of discussion on the subject, both emotional and academic, which continues today.

Ever since 11 September , the discussion and discourse on the hijab has intensified. Many nations have attempted to put restrictions on the hijab, which has led to a new wave of rebellion by women who instead turn to covering and wearing the hijab in even greater numbers.

In Iran some women act to transform the hijab by challenging the regime subsequently reinventing culture and women's identity within Iran.

Women's resistance in Iran is gaining traction as an increasing number of women challenge the mandatory wearing of the hijab.

The Iranian government has enforced their penal dress codes less strictly and instead of imprisonment as a punishment have implemented mandatory reform classes in the liberal capital, Tehran.

The remarks of Tehran's recent police chief in reflect political progress in contrast with the remarks of Tehran's police chief.

Although the field is quite new, several academic studies on the hijab have been conducted, and there is growing body of research. It is hypothesized that the beneficial mental health effects of the hijab is due to religiosity rather than the article of clothing itself, and the hijab acts as a proxy for religiosity, [] but it's also possible use of the hijab may protect Muslim women from appearance-based public scrutiny.

Muslim women who dressed more modestly were more secure about their body image, and less likely to be pressured by Western media beauty standards.

Whereas Muslim women who did not wear hijabs and wore Western clothing were more insecure about their body.

Non-Western cultures in the Middle East and Asia, which were incompatible with Islamic values, such as not properly wearing a hijab as is Islamically prescribed, also resulted in similar insecurity as wearing Western clothing.

On the question of the hijab being a "symbol of female oppression", findings from Montreal [] finds that much of this is baseless and often the result of hypersexualized Western culture trying to deny Muslim women, who do not wish to be sexualized and objectified, their voices.

They are used to sell stuff: toilet paper, cell phones, etc. In school, girls want to impress boys. In a study comparing Muslim women with non-Muslim women, Muslim women wearing conservative Islamic clothing i.

Women who wore more conservative Islamic clothing felt less pressure to have an unhealthy thinner body, as well as in reality had a much healthier BMI on the more thinner side.

Muslim women who wore Western clothing felt similar "thin-ideal" pressure as non-Muslim women. Wearing hijab and more conservative Islamic clothing resulted in lower rates of sexual objectification and sexual harassment.

Wearing hijabs was negatively correlated with reports of sexual harassment. It was found that despite some feminists attempting to speak for Muslim women to claim that Islam and the hijab is "oppressive", such narratives fails to take into account the voices of some real Muslim women.

When surveyed, Muslim women contradicted myths about the hijab, and argued that Islam protects them. Another study comparing Muslim and non-Muslim women, finds that Islamic values such as wearing more modest clothing protects a Muslim woman's body image and mental health from unrealistic Western beauty standards.

More religiosity was correlated to lower body dissatisfaction, sexual objectification, and less eating disorders. Other findings show effects appear to be driven by the hijab specifically, rather than religiosity, which was a significant covariate.

The use of the hijab, results in more positive body image, less fixation with appearance, and less reliance on Western media beauty standards.

A replication of these studies in a French setting finds Muslim women who wore the hijab reported lower weight discrepancy, body dissatisfaction, drive for thinness, and pressure to conform to Western media beauty standards.

The effects are attributed to use of the hijab specifically, even after controlling for religiosity. The authors conclude that in the absence of data to the contrary, lawmakers should not rush to demonize the hijab, and should highlight the positive mental health effects of the hijab.

The first study done in a Muslim majority country; finds that both the hijab the clothing itself and religiosity are both major factors in of themselves, in contributing to positive body image.

Muslim women with high religiosity but who did not wear the hijab had higher rates of social appearance anxiety, whereas Muslim women with both high religiosity and wore a hijab did not.

Confirming previous findings that these effects persist regardless of nationality or culture. Some governments encourage and even oblige women to wear the hijab, while others have banned it in at least some public settings.

In many parts of the world women also experience informal pressure for or against wearing hijab, including physical attacks. Iran went from banning all types of veils in , to making Islamic dress mandatory for women following the Islamic Revolution in The Indonesian province of Aceh requires Muslim women to wear hijab in public.

The ruling was widely seen as a victory for Turks who claim this maintains Turkey's separation of state and religion. In , the headscarf ban in public institutions was lifted through a decree, even though the ban officially stands through court decisions.

Although there is no dress code that legally forces veiling upon women in Yemen, the abaya and niqab are social norms in Yemen and are worn by girls from a young age.

In some areas, the hijab is part of school uniforms. Yemeni women who choose to not wear headscarves are at risk of oppression.

When Nobel Peace Laureate Tawakkol Karman was asked by journalists about her hijab with regard to her intellect and education, she replied, "man in early times was almost naked, and as his intellect evolved he started wearing clothes.

In July , some Israeli lawmakers and women's rights activists proposed a bill to the Knesset banning face-covering veils.

According to the Jerusalem Post , the measure is generally "regarded as highly unlikely to become law. Married women cover their hair, most commonly in the form of a scarf, also in the form of hats, snoods, berets, or, sometimes, wigs.

Successful informal coercion of women by sectors of society to wear Islamic dress or hijab has been reported in the Gaza Strip where Mujama' al-Islami , the predecessor of Hamas , reportedly used a mixture of consent and coercion to "'restore' hijab " on urban-educated women in Gaza in the late s and s.

During the course of this campaign women who chose not to wear the hijab were verbally and physically harassed, with the result that the hijab was being worn "just to avoid problems on the streets".

Following the takeover of the Gaza Strip in June , Hamas has attempted to implement Islamic law in the Gaza Strip, mainly at schools, institutions and courts by imposing the Islamic dress or hijab on women.

Some of the Islamization efforts met resistance. When Palestinian Supreme Court Justice Abdel Raouf Al-Halabi ordered women lawyers to wear headscarves and caftans in court, attorneys contacted satellite television stations including Al-Arabiya to protest, causing Hamas's Justice Ministry to cancel the directive.

In , the Islamic group Swords of Truth threatened to behead female TV broadcasters if they didn't wear the hijab. The group also accused the women broadcasters of being "without any Personal threats against female broadcasters were also sent to the women's mobile phones, though it was not clear if these threats were from the same group.

Gazan anchorwomen interviewed by Associated Press said that they were frightened by the Swords of Truth statement. In February , Hamas banned the styling of women's hair, continuing its policy of enforcing Sharia upon women's clothing.

Hamas has imposed analogous restrictions on men as well as women. For example, men are no longer allowed to be shirtless in public. Muslim Turkish-Cypriot women wore traditional Islamic headscarves.

Their head dress When they go out of doors modesty requires that they should take a corner and pull it in front to cover the chin, mouth and nose.

The greater part of the hair remains under the ornaments mentioned above, except on the forehead where it is divided into two locks, which are led along the temples to the ears, and the ends are allowed to hang loose behind over the shoulders.

In accordance with the islands' strict moral code, Turkish Cypriot women also wore long skirts or pantaloons in order to cover the soles of their feet.

Most men covered their heads with either a headscarf similar to a wrapped keffiyeh , "a form of turban " [] or a fez.

Turbans have been worn by Cypriot men since ancient times and were recorded by Herodotus , during the Persian rule of the island, to demonstrate their " oriental " customs compared to Greeks.

Following the globalisation of the island, however, many younger Sunni Muslim Turkish-Cypriots abandoned wearing traditional dress, such as headscarves.

Until the removal of ban on headscarf in universities in Turkey in , [] women from Turkey moved to study in Northern Cyprus since many universities there did not apply any ban on headscarf.

The word "hijab" was used only for the middle-eastern style of hijab , and such style of hijab was not commonly worn by Muslims there until the fall of the Soviet Union.

On 12 July , two women dressed in religious garments blew themselves up in Fotokol , killing 13 people. Following the attacks, since 16 July, Cameroon banned the wearing of full-face veils, including the burqa , in the Far North region.

Governor Midjiyawa Bakari of the mainly Muslim region said the measure was to prevent further attacks. Following a double suicide bombing on 15 June which killed 33 people in N'Djamena , the Chadian government announced on 17 June the banning of the wearing of the burqa in its territory for security reasons.

The full-face veil was banned in May in public places in Congo-Brazzaville to "counter terrorism", although there has not been an Islamist attack in the country.

On 15 July , Gabon announced a ban on the wearing of full-face veils in public and places of work. The mainly Christian country said it was prompted to do so because of the attacks in Cameroon.

In September , Australia 's most populous state, New South Wales, passed the Identification Legislation Amendment Act to require a person to remove a face covering if asked by a state official.

The law is viewed as a response to a court case of where a woman in Sydney was convicted of falsely claiming that a traffic policeman had tried to remove her niqab.

The debate in Australia is more about when and where face coverings may legitimately be restricted. The request was refused on the basis that the jury needs to see the face of the person giving evidence.

In , China banned the burqa in the Islamic area of Xinjiang. At a conference in Yangon held by the Organization for the Protection of Race and Religion on 21 June , a group of monks locally called Ma Ba Tha declared that the headscarves "were not in line with school discipline", recommending the Burmese government to ban the wearing of hijabs by Muslim schoolgirls and to ban the butchering of animals on the Eid holiday.

A Sri Lankan MP called for both burqa and niqab to be banned from the country in wake of the Easter terror attack which happened on 21 April during a local parliamentary session.

The Sri Lankan government banned all types of clothing covering the face, including the burqa and niqab, on 29 April On 12 December , the Canadian Minister of Citizenship and Immigration issued a decree banning the niqab or any other face-covering garments for women swearing their oath of citizenship; the hijab was not affected.

Mohamed Elmasry , a controversial former president of the Canadian Islamic Congress CIC , has stated that only a small minority of Muslim Canadian women actually wear these types of clothing.

He has also said that women should be free to choose, as a matter of culture and not religion, whether they wear it. The group described the idea as unnecessary, arguing that it would only promote discrimination against Muslims and provide "political mileage among Islamophobes".

In February , soccer player Asmahan Mansour, part of the team Nepean U12 Hotspurs, was expelled from a Quebec tournament for wearing her headscarf.

Quebec soccer referees also ejected an year-old Ottawa girl while she was watching a match, which generated a public controversy.

Thus would include universities, hospitals, and public or publicly funded schools and daycares. In October a Quebec ban on face covering made headlines.

It was first suspended in December People such as Tarek Fatah [] [] [] and Ensaf Haidar [] have called on the burka to be banned. There is no ban on any Muslim clothing items.

The first article of the Political Constitution of the United Mexican States protects people against discrimination based on several matters including religion, ethnic origin and national origin.

The Muslim community is a minority; according to the Pew Forum on Religion and Public Life there were about 3, Muslims in Mexico as of , representing 0.

The people of the United States have a firm First Amendment protection of freedom of speech from government interference that explicitly includes clothing items, as described by Supreme Court cases such as Tinker v.

Des Moines. In his prominent June speech to the Muslim World in Cairo , President Barack Obama called on the West "to avoid dictating what clothes a Muslim woman should wear" and elaborated that such rules involve "hostility" towards Muslims in "the pretense of liberalism ".

Most gyms, fitness clubs, and other workout facilities in the United States are mixed-sex, so exercise without a hijab or burqa can be difficult for some observant Muslim women.

Some women decide to wear something colloquially known as the "sports hijab ". Similarly, Muslim women may feel uncomfortable around other women with traditionally revealing American outfits, especially during the summer " bikini season".

An outfit colloquially known as the burqini allows Muslim women to swim without displaying any significant amount of skin.

Compared to Western Europe, the Muslim garb is less commonly seen in major US cities and there have been relatively few controversies surrounding the hijab in everyday life.

One exception is the case of Sultaana Freeman , a Florida woman who had her driver's license cancelled due to her wearing of the niqab in her identification photo.

She sued the state of Florida for religious discrimination, though her case was eventually thrown out. The court decided that a New Jersey Superior Court was right to rule that it would have been an "undue hardship" for the agency to accommodate her religious beliefs "because of overriding safety concerns, the potential for concealment of contraband, and the importance of uniform neutrality".

Media related to Hijabs by country at Wikimedia Commons. From Wikipedia, the free encyclopedia. Main article: Islamic dress in Europe. National ban — country bans women from wearing full-face veils in public.

Local ban — cities or regions ban full-face veils. Partial ban — government bans full-face veils in some locations. Main article: Islam in Austria.

Main article: Islam in Belgium. Main article: Islam in Bulgaria. Main article: Islam in Denmark. Main article: Islam in France.

Main article: Islam in Germany. See also: List of hijabis from Germany. Main article: Islam in Ireland. Main article: Islam in Kosovo. Main article: Islam in the Netherlands.

Main article: Islam in Norway. Main article: Islam in Poland. Main article: Islam in the United Kingdom. Play media. This section may contain an excessive number of citations.

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May Learn how and when to remove this template message. See also: Kashf-e hijab. Main article: —19 Iranian protests against compulsory hijab.

Main article: Headscarf controversy in Turkey. Further information: Islam in Israel. See also: Islamization of the Gaza Strip. Main article: Hujum.

Main article: Burka ban in Australia. See also: Islam in Canada. See also: Islam in Mexico. This section needs expansion.

You can help by adding to it. July See also: Islam in the United States. Islam portal Fashion portal. The Sydney Morning Herald.

Retrieved on 13 February Accessed 6 June Retrieved in February Retrieved 26 December BBC News. Retrieved 5 July Retrieved 1 February Retrieved 9 August The Telegraph 13 January The Telegraph.

Retrieved 16 September Archived from the original on 11 May Retrieved 26 October Retrieved 4 August Die Welt. Retrieved 26 October — via www.

Spiegel Online in German. Retrieved 18 May The Independent. Retrieved 10 November Law as passed. Website of The Danish Parliament in Danish.

The Irish Times. Retrieved 2 June Retrieved 27 December The Guardian. Retrieved 1 July Retrieved 12 January Retrieved 13 October Retrieved 13 June Washington Post.

Retrieved 6 November Nettavisen in Norwegian. Retrieved 3 April Retrieved 6 April Sveriges Radio in Swedish.

Retrieved 19 December Retrieved 17 May Retrieved 12 October They give an intense rivalry to their western partners. The black traditional in style women in parts of the Muslim world including in North Africa and the Arabian Peninsula It is additionally featured with stonework and flawless ornaments, which gives it an interesting look.

Arab ladies carry it with grace and elegance. This two-tone headwear gives you a fascinating n engaging look. It is made with breathable chiffon texture with beaded work.

You can coordinate new Arabic hijab styles with skirts, pants, and all other casual dresses. Maryam is a full time freelance writer and blogger with 3 years of experience.

She writes about fashion trends on social Media and fashion trends in real life. She also writes about the use of Social Media to promote new trends in fashion industry.

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Archived from the original on Arab hijab October The law is viewed as a response to a court case of where a woman in Sydney was convicted of Shiny black catsuit claiming that a traffic policeman had tried to remove her niqab. Archived from the Animegogo PDF on 20 March Retrieved 1 December The late-twentieth century saw a resurgence of the hijab in Egypt after a long period of decline Muttis nackt a result of westernization. Retrieved 18 February However, the Indonesian Sexy nackte mädels of Pancasila provides equal Natali naked protection Hot girls playing six state-sanctioned religions namely IslamCatholicismProtestantismBuddhismHinduism and Confucianismwithout Nicole porno one supreme or official state religion. The Jamestown Foundation. Archived from the original on 22 July

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