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The Arabic word hijāb can be translated as "cover, wrap, curtain, veil, screen, partition", among other meanings. [1] In the Quran it refers to notions of separation, protection and covering in both literal and metaphorical senses. [2] Subsequently, the word has evolved in meaning and now usually denotes a Muslim woman's veil. [2]
French Muslim women wear hijab in 2017. In modern usage, hijab (Arabic: حجاب, romanized: ḥijāb, pronounced [ħɪˈdʒaːb]) generally refers to variety of head coverings conventionally worn by many religious Muslim women as an expression of faith. [1] [2] Such women may be called "hijabi".
Most Muslim women in Canada wear some form of Islamic head-covering based on the available data. In a 2016 Environics poll, 73% of Canadian Muslim women reported wearing some sort of head-covering in public (58% wear hijab, 13% wear chador and 2% wear niqab). Wearing a head covering in public had also increased since the 2006 survey. [373]
In October 2009, the Muslim Canadian Congress called for a ban on burqa and niqāb, saying that they have "no basis in Islam". [104] Spokesperson Farzana Hassan cited public safety issues, such as identity concealment, as well as gender equality , stating that wearing the burqa and niqāb is "a practice that marginalizes women."
Women in the predominantly Islamic country of Algeria wearing a haïk, a type of veil. A variety of headdresses worn by Muslim women and girls in accordance with hijab (the principle of dressing modestly) are sometimes referred to as veils. The principal aim of the Muslim veil is to cover the Awrah (parts of the body that are considered private ...
1979 Iranian Women Day's protests against mandatory veiling. Unveiled women protesting against the introduction of mandatory veiling. While many women had worn the veil during the revolution, they had not expected mandatory veiling and did not support it. During the revolution of the late 1970s, hijab became a political symbol.
Some Muslim feminists see the veil as a symbol of Islamic freedom or otherwise attribute a personalized meaning to it. [2]Feminists such as Leila Ahmed say the veil no longer represents "a woman's brainwashed submissiveness or at the very least her lack of choice," and note that many American Muslims have worn the hijab to show opposition to anti-Muslim discrimination following the September ...
The Salafi scholar Muhammad Nasiruddin al-Albani wrote a book expounding his view that the face veil is not a binding obligation upon Muslim women, while he was a teacher at Islamic University of Madinah. His opponents within the Saudi establishment ensured that his contract with the university was allowed to lapse without renewal. [44]