Wearing Of Hijab Research Articles

Actual Problems of Non-Ethnic Muslim Women in Regions with a Muslim Minority (on the example of St. Petersburg and the Leningrad Region)

The article presents the results of a socio-psychological study conducted in St. Petersburg and in the Leningrad Region. The main objectives of the research were: to understand the reasons of why women adopted Islam in regions with a Muslim minority, to identify the features of the adapting process itself in accordance with a new religious identity and to investigate the specifi cs and solutions of the problems they faced. We used the method of qualitative (in-depth) unstructured biographical interviews and a modifi cation of a “Who am I” test by Kuhn-McPartland. The article describes the study structure, reveals the regional features of its implementation and also names the socio-religious specifi cs of the groups under study. All the urgent problems of non-ethnic Muslim women can be classifi ed into the so-called general problems relating to adaptation to a new religious identity and specifi c ones relating to the features of the region. Specifi c problems are: the issues connected with employment and education, wearing hij ab, with religious practices outside home, children halal nutrition, acceptance of a woman’s religious choice by the closest people, and also the diffi culties connected with marriage, social insecurity and socializing in Muslim community. Based on the analysis of the above-mentioned problems the ways of solving them are outlined.

Hijab as a Muslim Attire and a Fashion Trend in Bangladesh

This research focuses to understand the driving forces behind wearing hijab. It investigates hijabistas’ buying behavior and identifies reasons for its increased demand in Bangladesh. It analyzes data using consumer buying behavior concept as the theoretical framework. Descriptive research design is used to collect qualitative and quantitative empirical data. A sample of 100 Bangladeshi women who wear hijab are selected as respondents using convenience and snowball sampling techniques. Personal interview and online survey are used to collect data. Increase in Islamic followers has increased Islamic consumerism. Traditionally, Muslim attire is worn to conform to religious values. In the last decade, hijab became popular Muslim attire as a part of not only religion but also fashion statement. Fashion consciousness with religious imprints, impacts of influencers and opinion leaders through social media, a means of enhancement of beauty, and globalization have positive causal relationships with growing popularity of hijab in Bangladesh. Acceptance of hijab has been increased by global brands as they incorporated various marketing strategies along with introduction of hijab in their product line. Keywords: Bangladesh, Hijab, Hijabista, Hijab buying behavior, Hijab fashion trend, Muslim attire DOI: 10.7176/EJBM/13-3-08 Publication date: January 31 st 2021

Further investigation of the effects of wearing the hijab: Perception of female facial attractiveness by Emirati Muslim men living in their native Muslim country.

The hijab is central to the lives of Muslim women across the world but little is known about the actual effects exerted by this garment on perceptions of the wearer. Indeed, while previous research has suggested that wearing the hijab may affect the physical attractiveness of women, the actual effect of wearing the hijab on perceptions of female facial attractiveness by Muslim men in a Muslim country is largely unknown. Accordingly, this study investigated the effects of the hijab on female facial attractiveness perceived by practising Muslim men living in their native Muslim country (the United Arab Emirates). Participants were presented with frontal-head images of women shown in three conditions: in the fully covered condition, heads were completely covered by the hijab except for the face; in the partially covered condition, heads were completely covered by the hijab except for the face and areas around the forehead and each side of the face and head; in the uncovered condition, heads had no covering at all. The findings revealed that faces where heads were uncovered or partially covered were rated as equally attractive, and both were rated as substantially more attractive than faces where heads were fully covered. Thus, while wearing the hijab can suppress female facial attractiveness to men, these findings suggest that not all hijab wearing has this effect, and female facial attractiveness for practising Muslim men living in their native Muslim country may not be reduced simply by wearing this garment. Indeed, from the findings we report, slight changes to the positioning of the hijab (the partially covered condition) produce perceptions of facial attractiveness that are no lower than when no hijab is worn, and this may have important implications for wearing the hijab in Muslim societies. Finally, we argue that the pattern of effects we observed is not explained by anti-Islamic feeling or cultural endogamy, and that a major contributory factor is that being fully covered by the hijab occludes external features, especially the hair and lateral parts of the head and face, which, when normally visible, provide a substantial perceptual contribution to human facial attractiveness.

Hijab of modern Muslims: tradition or fashion?

The article analyzes the role and place of hijab in the daily life of Muslims. The types of head dresses of Muslim women from various regions of the world are considered within the framework of the article. The paper highlights the most distinctive similarities and contradictions of the head dresses worn with the norms of classical Islam described in the Quran. It also discloses the fashion trends of world brands’ special series producing clothes complying with Islamic standards. It reveals domestic contradictions arising in a society because of wearing a hijab, as well as mentions protest movements that arose in the Islamic world in connection with the need to comply with the dress code, taking into account not only the norms of traditional Islam, but also the norms of local traditions (adates) that affect the clothes of women in Muslim regions of the world. The research also considers the rights of women to wear religious paraphernalia and clothing for representatives of any faith. It reveals the peculiarities of hijab wearing and Muslim women’s mixed attitude towards this problem.

Face of Negotiation theory:A Critical Analysis of Hijab (Veil) Among Muslim Women In Pakistan

The practice of hijab (veiling) among Muslim women has triggered a great deal of scholarly exploration and debate. This research puts forward empirical evidence to clarify the perception of people about appearance and veil in Pakistani context and highlights the conflicting meanings and purposes of veil among people belonging to different strata of society. With the increasing popularity of veil among Muslim women not only motivated religious scholars to get into this matter holistically but also prompted sociolinguists to explore the reality. Informed by face negotiation theory and social semiotics, this study unveils the ideological implications of wearing hijab. To dissect the reality, the research has been carried out at two levels. First, it examines the perspective of observers through questionnaire and second, it investigates the ideology of women who do/don’t wear hijab through short interviews. Specifically hijab is assumed to draw a line among different strata of Pakistan on one hand while on other, in strict sense it creates a gap between exclusion and inclusion of women in Islamic/Muslim community

HIJAB IN THE INDONESIAN NATIONAL STRUGGLE

Fashion and history cannot be separated, because fashion is one indicator of a change in culture, civilization, behavior, and certain identities. Vice versa, changes and developments in fashion are influenced by conditions at the time the fashion is developing, both the social, cultural, political, religious, economic and others. Fashion that is developing in Indonesia is Muslim fashion. One part of Muslim clothing is the hijab, headgear worn by Muslim women. Hijab is not only part of religious observance, hijab is already part of fashion and we can examine the hijab style of a society from its historical period. We can analyze the effects that occurred at that time.This writing will focus on how the hijab style during the struggle for independence, especially the Indonesian female heroes. How their hijab style is greatly influenced by the situation, conditions and even their role in the struggle for Indonesian independence. Hijab style at that time, of course, there are differences with the hijab worn at the present time. Even at that time every Indonesian heroine had a unique hijab style in accordance with their respective character and culture. This is very interesting to be appointed as a study, where the hijab is also part of their identity as Muslim warriors who are not afraid of invading the invaders, and also their role in fighting for the dignity of women at that time.

Perception of Hijab Wearing Women Towards the Fashion Industry in Pakistan

Perception of Hijab Wearing Women Towards the Fashion Industry in Pakistan

PENGARUH PENGGUNAAN HIJAB TERHADAP RELIGIUSITAS PESERTA DIDIK SMA MUHAMMADIYAH 1 PONOROGO

This study was aimed at finding out how the wearing ofhijab on female students in Muhammadiyah 1 Senior High School of Ponorogo, knowing how was the female students’ religiosity in Muhammadiyah 1 Senior High School of Ponorogo and then investigating how big was the influence of wearing a hijab toward the female students’ religiosity in Muhammadiyah 1 Senior High School of Ponorogo. The method of this study utilized ex post facto with a quantitative approach characterizing the causal relationship between the independent and the dependent variable. The subjects of this study were the 9th and 10th grade students of Muhammadiyah 1 Senior High School of Ponorogo with totally 150 students. The instrument trial was conducted in Muhammadiyah 1 Senior High School of Ponorogo involving 70 female respondents of 9th and 10th grade students. The methods of data collection used in this study were observation, questionnaire and documentation. The validity test of the instrument was using the Moment Product correlation while the raliability test was appliying the Alpha Crobach formula. Whereas, the analysis of this study was utilizing simple linear regression intending to manage the data obtained from the results of distributing questionnaires to female students of 9th and 10th grade students.The results of the research obtained by researcher in using simple linear regression analysis, disclosed a significant effect between the wearing of hijab and the female students’ religiosity in Muhammadiyah 1 Senior High School of Ponorogo where its significance value of 0,000 <0,05, so it can be concluded that the variable X or hijab, affected the variable Y or religiosity, because the value of t(count) > t(table).

Optimizing ultraviolet B radiation exposure to prevent vitamin D deficiency among pregnant women in the tropical zone: report from cohort study on vitamin D status and its impact during pregnancy in Indonesia

BackgroundVitamin D deficiency during pregnancy carries potential threat to fetal well being. Natural conversion of vitamin D in the skin can be facilitated by direct ultra violet B (UVB) radiation, but the effect is reduced by wearing umbrellas, clothes, or sunblock cream. Muslim women wear hijab that allows only face and hands to be seen. With increasing proportion of muslim women wearing hijab and the lack of vitamin D fortification and fish consumption in Indonesia, it poses a problem for vitamin D deficiency among pregnant women. This study aimed at finding the best timing of UVB exposure and the duration of exposure which can be suggested to prevent vitamin D deficiency among pregnant women, for those wearing hijab or not.MethodsThis study recruited 304 pregnant women in the first trimester, 75–76 women from 4 cities of the most populated province, West Java, Indonesia which represented 70–80% percent of pregnancy per year. A 3-day notes on duration, time and type of outdoor activity and the clothing wore by the women were collected. UVB intensity radiation were obtained. Calculation on body surface area exposed to direct UVB radiation and UVB radiation intensity were done. Measurement of vitamin D level in sera were done on the same week.ResultsThe median of maternal sera vitamin D level was 13.6 ng/mL and the mean exposed area was around 0.48 m2 or 18.59% of total body surface area. Radiation intensity reached its peak around 10.00 and 13.00, but the mean duration of exposure to UVB during this window was lower than expected. Significant correlation was found between maternal sera vitamin D level and exposed body surface area (r = 0.36, p < 0.002) or percentage of exposed body surface (r = 0.39, p < 0.001) and radiation intensity (r = 0.15, p = 0.029). Further analysis showed that duration of exposure to UVB should be longer for pregnant women wearing hijab as compared to women without hijab.ConclusionThis study suggested that the best timing to get UVB exposure was between 10.00–13.00, with longer duration for women wearing hijab (64.5 vs 37.5 min) of continuous exposure per day.

Gambaran Pelaksanaan Indikator Mutu Syariah Perawat di Rumah Sakit Islam Yogyakarta PDHI

Sharia is the standard quality indicators in Islamic hospitals consisting of indicators of minimum service standard (SPM) Quality Indicators and the compulsory Islamic Sharia. Indicators of the quality of the Sharia has a purpose in an effort to standardize the measurement and documentation of application of Islamic values in the service of the patient. Indicators Quality Syariah consists of 8 quality indicators Sharia SPM which consist of reading basmalah in administering drugs and action, hijab mandatory training for patients, for patients, educational fqih Islami, ECG examination according to gender, the wearing of a hijab nursing mothers , the wearing of hijab in the operating room and scheduling operations outside of prayer time. Indicators of the quality of the sharia is another indicator of the quality of compulsory Shariah which consists of mentoring talqin patients breathe death, reminiscent of the time of prayers and the installation of appropriate gender DC. This research aims to know the description of the implementation of the Sharia quality indicators conducted by nurses in inpatient PDHI Yogyakarta Islamic hospital which reflects the implementation of spiritual services to the patient. This research uses descriptive quantitative research design. The population in this study are all the nurses in inpatient care. The respondents of the research as much as 63 respondents obtained with the Total Sampling techniques by observing the exclusion criteria in research. Instrument research using questionnaires. Analysis of univariate data by using a percentage. The results showed of 63 respondents, a total of 6.3% of the respondents the implementation of Sharia in the category quality indicators are lacking, 38.1% of respondents in the category is good enough and as much as 55, 6% in the category either. The conclusion that can be drawn from this study is the implementation of a quality indicator of the Sharia Islamic in PDHI Yogyakarta Hospital in the category of good.

REINTERPRETATION OF HIJAB CONCEPT IN THE VIEW OF MURTADHA MUTAHHARI

In the view of Millennial society, Hijab was better known as fashion for woman to look beautiful. It’s proven by the presence of so many tutorials wearing Hijab with various models showed on Youtube. Those tutorials influenced women views that to make them look completely enchanting they should wear Hijab. As the consequence, Hijab what must be believed to be an obligation and the guidance of the Shari’a, it’s even understood by women as a form of need and desire only, and it’s especially just to attract man attentions. Former times, Hijab was understood by people as a symbol of glory and a form of the obedience of a woman to God. But, now, due to misunderstanding of the meaning and the essence of Hijab, it’s misused by women in this Millennial era. To solve this problem, it’s required a philosophical study. This study is expected to be one way to refine meaning of the essence of Hijab. To look further, we can study some views of Sayid Murtadha Muthahhari. He was one of contemporary Iranian philosophers who refined the essence of Hijab. In Murtadha Mutahhari philosophical views, he offered to us four meaning of the essence of Hijab, those were the first was psychological tranquility, the second was strengthen the relationship of husband and wife, the third was the glory and honor of women, and the fourth was strengthen of the society. In another hand, he also offered to us three reasons that why women must wear Hijab. It’s economic reasons, social reason, and ethical reason. This Study is trying to refine and inform the meaning of the essence of hijab to Moslem society through Murtadha Mutahhari philosophical view.

Cultural Conflict and Refugee Problem in German Multicultural Society

오늘날 유럽 다문화사회를 조망할 때 두드러지는 특징은 국가 내에서 벌어지는 인종적&#8228;종교적 갈등과 문화충돌의 현상이다. 특히, 독일의 사례를 살펴볼 때, 터키계 이주민들은 독일의 문화에 결코 동화될 수 없는 이질적인 존재의 전형으로 간주되었다. 2001년 9월 미국 뉴욕에서 발생한 9.11 테러사태는 유럽 주류사회의 무슬림에 대한 반감을 확산시켰다. 독일거주 무슬림의 경우 문화적 충돌과 대립의 양상은 종교적인 측면에서 두드러지게 나타났다. 무슬림 여성들의 히잡(Hijab) 착용은 프랑스와 같이 독일에서도 대표적인 문화충돌 현상을 야기한다. 독일 베를린에 위치한 뤼틀리 고등학교(R&uuml;tli-Hauptschule)에서 벌어진 학생 폭력사건은 독일사회에 이주 배경 학생의 교육과 사회 통합에 대해 커다란 사회적 화두를 던지기도 하였다. 또한, 2015년 시리아 난민사태로 인해 독일은 유럽에서도 가장 많은 난민을 수용하였다. 이는 메르켈 총리가 난민 정책의 근본 원리를 인도주의와 인권의 보편성에 있다고 강조하면서 난민의 권리는 독일 헌법이 보장하는 기본권이므로 어떤 제한도 있어서는 안된다는 주장을 견지하였기에 가능한 일이었다. 이러한 조치는 국내외적으로 강한 반발에 직면하기도 하였다. 외국인 이주민과 난민들은 종교적·인종적·문화적으로 독일인과는 이질적인 특징을 가지고 있으며, 이러한 특징들은 독일 사회의 통합을 저해하는 요소로 작용하고 있기 때문이다. 최근 독일 정부가 추진하고 있는 외국인 이민자에 대한 사회통합정책은 ‘다원적 통합’이라기보다는 국적법과 이민법을 통해 외국인 이민자들이 독일 주류사회로 편입을 목적으로 하고 있다. 국제사회의 추세를 볼 때, 한국과 같이 통일된 소속감과 단일민족이라는 정체성을 근간으로 하는 국가가 다문화·다인종 사회로 전환되는 것은 결코 쉽지 않은 일이다. 그럼에도 불구하고 한국이 나아가야 할 길이 다문화사회라면 그리고 난민에 대한 국제협약의 이행과 인도주의적 차원에서 난민을 받아들여야 한다면, 적극적으로 그에 대한 대안을 준비해야 한다.Today, the most prominent feature of European multicultural society is the phenomenon of racial and religious conflicts and cultural conflicts within the country. In particular, when we look at Germany s case, turkish immigrants were regarded as typical of heterogeneous beings that could never be assimilated into german culture. Terrorist attacks in New York, USA in September 2001 spread dissent against Muslims living in Europe. In the case of Muslims living in Germany, cultural clashes and conflicting aspects appeared to be significant in terms of religion. The wearing of Hijab by Muslim women causes a typical cultural collision phenomenon in Germany as in France. The events in R&uuml;tli High School in Berlin have brought great social buzz about the education and social integration of migrant background students in german society. In addition, due to the Syrian refugee crisis in 2015, Germany had the largest number of refugees in Europe. This was possible because Prime Minister Merkel emphasized that the fundamental principles of refugee policy are in the universality of humanitarian and human rights, and that refugee rights are fundamental rights guaranteed by the German Constitution and should not be restricted. These measures faced strong opposition both at home and abroad. Foreign migrants and refugees are religious, racial, and culturally heterogeneous, and these characteristics are a factor that hampers the integration of german society. However, the social integration policy of foreign immigrants promoted by the german government aims to integrate foreign immigrants into german mainstream society through nationality law and immigration law rather than “plural integration”. In view of the trends of the international society, it is not easy for a country with a unified sense of belonging and a single national identity like Korea to turn into a multicultural society. Nonetheless, if the path to Korea is a multicultural society and if the refugees should be accepted on the humanitarian level as well as the implementation of international conventions on refugees, actively prepare alternatives for them.

Pious Fashion: How Muslim Women Dress

Pious Fashion: How Muslim Women Dress

Pious Fashion: How Muslim Women Dress

Pious Fashion: How Muslim Women Dress

The role of Malassezia sp, sebum level and Trans Epidermal Water Loss (TEWL) toward the dandruff severity between hijab and non hijab wearing subjects

Dandruff is a common symptom in adolescence, which possibly due to increasing of Malassezia sp. colonization, sebum level as well as skin hydration. Wearing hijab is predicted to increase the humidity and sebum level lead to increase the number of Malassezia sp. and dandruff severity. A case-control study was conducted on 19 female with dandruff who wear hijab and 19 female with dandruff who do not wear hijab, age between 18 and 27 years old. The dandruff severity was defined clinically using a scoring system (0-100), only subjects with minimum score of 28 will be included in this study. The sebum and trans epidermal water loss (TEWL) levels were measured with Sebumeter and Tewameter from Courage Khazaka. The Malassezia sp. was examined using microscopic examination of the squama and culture in the Saboraud medium. There were no significant differences found between hijab and non-hijab groups for dandruff severity. No difference found between two groups for sebum level, Malassezia sp. number microscopically, and Malassezia sp. colonization. Only TEWL level in hijab group that was found to be higher than non-hijab group. Wearing hijab does not increase the dandruff severity, sebum level and colonization number of Malassezia sp. Wearing hijab is found to increase the TEWL level.

The role of Malassezia sp, sebum level and Trans Epidermal Water Loss (TEWL) toward the dandruff severity between hijab and non hijab wearing subjects

Dandruff is a common symptom in adolescence, which possibly due to increasing of Malassezia sp. colonization, sebum level as well as skin hydration. Wearing hijab is predicted to increase the humidity and sebum level lead to increase the number of Malassezia sp. and dandruff severity. A case-control study was conducted on 19 female with dandruff who wear hijab and 19 female with dandruff who do not wear hijab, age between 18 and 27 years old. The dandruff severity was defined clinically using a scoring system (0-100), only subjects with minimum score of 28 will be included in this study. The sebum and trans epidermal water loss (TEWL) levels were measured with Sebumeter and Tewameter from Courage Khazaka. The Malassezia sp. was examined using microscopic examination of the squama and culture in the Saboraud medium. There were no significant differences found between hijab and non-hijab groups for dandruff severity. No difference found between two groups for sebum level, Malassezia sp. number microscopically, and Malassezia sp. colonization. Only TEWL level in hijab group that was found to be higher than non-hijab group. Wearing hijab does not increase the dandruff severity, sebum level and colonization number of Malassezia sp. Wearing hijab is found to increase the TEWL level.

THE MEANING OF RELIGIOSITY AMONG ‘SLANG HIJAB’ WEARER: A PHENOMENOLOGICAL STUDY

Wearing hijab is an obligation for every Muslim woman as clearly stated in the Qur'an. Hijab is defined as a wide veil that women use to cover the aurat ( covering head and neck down to the chest). It is believed that t he correct use of hijab bring s benefits and virtues to the wearers, especially in its religious attitudes and behavior. Thus, wearing hijab is a representation of religiosity. Religiosity can be interpreted as the degree of attachment of a person to the religion and gives a positive impact in social life. Religiosity consists of five dimensions, including: dimension of Aqedah /ideological, ritualistic, experiential, knowledge, and practice dimension ADDIN CSL_CITATION { citationItems : [ { id : ITEM-1, itemData : { author : [ { dropping-particle : , family : Glock, C. Y & given : R, non-dropping-particle : , parse-names : false, suffix : } ], id : ITEM-1, issued : { date-parts : [ [ 1965 ] ] }, title : ”Religion and society in tension,” San Francisco: Rand McNally., type : article-journal }, uris : [ http://www.mendeley.com/documents/?uuid=ed0116b3-628e-4fa7-9071-380702679df7 ] } ], mendeley : { formattedCitation : C. Y & Stark, 1965), plainTextFormattedCitation : C. Y & Stark, 1965), previouslyFormattedCitation : C. Y & Stark, }, properties : { noteIndex : 0 }, schema : https://github.com/citation-style-language/schema/raw/master/csl-citation.json } (Glock, C. Y & Stark, 1965) . The use of hijab for Muslim women can be considered as a form of being religio u s. Nevertheless, the development of modernity that strongly strike society makes the hijab function no longer as the basis of religious obedience but rather to follow the demands of modernity that lead to the behavior of showing off the aurat . H ijab gradually losses its function and becomes one of the complementary materials in dressing. The use of hijab as described above is known by the term slang hijab or hijab that is not in accordance with Islamic law (syar’i). This is evident from the phenomenon of widespread use of slang hijab among female students. The influence of mass media be one of the factors causing the use of hijab has shifted the good value both of its functions moreover the model it offers. This study discussed about the meaning of religiosity among women wearer of slang hijab in a major state university in Yogyakarta, Indonesia . Data were collected by qualitative method in particular the phenomenolog ical approach. Three respondents were interviewed in depth to reveal their meaning of religiosity. The results showed that basically all respondents had a good religious understanding including the obligations of being a Muslim women. However, the understanding of the religion tend to be interpreted in a subjective and flexible way. So it is not surprising if there are many variety of opinions, especially about the obligation to wearing the hijab. In addition, cultural, racial, and climatic differences between Indonesia and Arabs are the reason for the justification of respondents wearing hijab that are not according to Islamic orders. Finally, the cynical view of the opposite sex also gives a negative impact so that the use of hijab according to religious orders increasingly unimaginable.

Dekonstruksi Hijab (Kajian Sosio-Historis terhadap Konstruksi Hukum Hijab dalam Islam)

Hijab has always been a controversial issue. Some Muslims consider it a mandatory command of God, while others consider it a cultural practice that can change so that the law is not the wearing of hijab itself. This paper examines the meaning of hijab in the Qur'an by using a mechanism commonly referred to as double investigations / double movement, i.e. by examining the context of the first time the hijab was revealed, to whom and how was the social construct of the hijab when the verses of hijab was firstly enforced. The next investigation is the semantic meaning contained in the hijab rhetoric and its sociological implications. In terms of the methodology for this study of hijab, the authors perform a falsification test to find out whether the hijab concept that has existed is still relevant to present reality or not, and to seek the truth that is adapted to the present reality. This paper concludes that the Qur'anic teaching on hijab can adapt to the context of a modern woman as smoothly as it adapted to the early Muslim community 14 centuries ago. This adaptation can be proven if the Qur'anic texts are interpreted by taking into account the social context of Muslim societies with their social changes.

DEKONSTRUKSI HIJAB

Hijab has always been a controversial issue. Some Muslims consider it a mandatory command of God, while others consider it a cultural practice that can change so that the law is not the wearing of hijab itself. This paper examines the meaning of hijab in the Qur'an by using a mechanism commonly referred to as double investigations / double movement, i.e. by examining the context of the first time the hijab was revealed, to whom and how was the social construct of the hijab when the verses of hijab was firstly enforced. The next investigation is the semantic meaning contained in the hijab rhetoric and its sociological implications. In terms of the methodology for this study of hijab, the authors perform a falsification test to find out whether the hijab concept that has existed is still relevant to present reality or not, and to seek the truth that is adapted to the present reality. This paper concludes that the Qur'anic teaching on hijab can adapt to the context of a modern woman as smoothly as it adapted to the early Muslim community 14 centuries ago. This adaptation can be proven if the Qur'anic texts are interpreted by taking into account the social context of Muslim societies with their social changes.

Readiness to accept Western standard of beauty and body satisfaction among Muslim girls with and without hijab.

The purpose of this paper was to determine whether there is a difference in the readiness to accept Western standards of beauty in which thinness is an ideal of beauty and attractiveness, as well in body and appearance satisfaction between Muslim adolescent girls attending madrassa and dressing in accordance with tradition, that is to say wearing hijab, and Muslim adolescent girls who do not wear hijab and who follow contemporary Western-influenced fashion trends. Both of these groups were also compared to a non-Muslim group of adolescent girls. The sample consisted of 75 Muslim adolescent girls with hijab, 75 Muslim adolescent girls without hijab and 75 Orthodox adolescent girls. The following instruments were used: the Eating Attitudes Test (EAT-26), the Sociocultural Attitudes towards Appearance Questionnaire (SATAQ-3) and the Contour Drawing Rating Scale (CDRS). The highest level of body satisfaction (despite this group having the highest body weight in the sample) was evident among Muslim adolescent girls attending madrassa and wearing hijab. They also showed significantly less pressure to attain the Western thin-ideal standards of beauty than adolescent girls who accept Western way of dressing. Research results indicate a significant role of socio-cultural factors in one's attitude towards the body image, but also opens the question of the role of religion as a protective factor when it comes to the body and appearance attitude among Muslim women who wear hijab.