ESSENCE OF WEARING HIJAB AS PERCEIVED BY THE 2ND YEAR

COLLEGE IN LANAO AGRICULTURAL COLLEGE

SCHOOL YEAR 2020-2021

An Undergraduate Thesis
Presented to the faculty of the

In Partial Fulfillment of the

Requirements for the Degree

Presented bY;
ACMELLAH P. GUNTING
 Chapter I
THE PROBLEM AND ITS SCOPE

Rationale

The word Hijab comes from the Arabic root word ‘Hajaba’, which means to conceal

or cover. In Islamic context, Hijab refers to the dress code required for Muslim females

who have reached puberty. Hijab is the requirement of covering the entire body with the

exception of the face and hands. Some also choose to cover their face and hands and this

is referred to as Burqa or Niqab. The Hijab is not required in situations where there are

only females and certain male relatives present. However, hijab is not just about outer

appearances; it is also about noble speech, modesty, and dignified conduct. These

righteous manners are also required of men. Muslim males are also required to dress in

loose and unrevealing clothing in order to maintain their modesty and dignity.

The Hijab promotes a woman’s femininity rather than suppressing it, and grants

women dignity and self-respect for who they are, as opposed to being judged by

superficial standards, such as appearance. This grants women the power to shape their

own dignity via more meaningful standards, such as righteousness, knowledge and

societal contribution, rather than having a consumer society dictate their worth through

material means, such as how they look or how much money they earn. In the sight of

God, men and women do not have to be identical in order to be equal, and this is

reflected in the different roles and responsibilities which apply to [Link] Hijab is not

something new. Muslim women follow the example of righteous women in the past such

as Mary, the mother of [Link] Hijab enables women to have confidence in themselves
as human beings. It increases the self-esteem of women by allowing them to focus on

what really matters in life. The obsession with physical appearance can have dangerous

and unhealthy consequences, as some women go to harmful lengths in order to feel

accepted by an increasingly demanding society. The Hijab helps prevent such mental and

physical harms associated with a lack of confidence, by limiting self-consciousness

based on appearance.

The Hijab is an act of obedience between the Muslim woman and her Creator. It is a

source of empowerment and dignity, and millions of Muslim women around the world

choose to wear the Hijab as part of their faith. Far from being oppressive, the Hijab is an

act of liberation, purity and most importantly, belief. Respect for women is an important

aspect of Islamic teachings, and this is illustrated via the Hijab.

The hijab is regarded like an indication of dignity and purity. Its Muslim women as

chaste and pure women. It also sets the wearer apart from immoral behaviors linked to

women who wear immodestly. Actually, the hijab acts like a screen between chaste

Muslim women and the world’s [Link] hijab, or headscarf, is one of the most

noticeable and misunderstood badges of Muslim women. But there’s much more to the

Islamic dress code for women than the hijab. It’s a total package that deals with clothing,

behavior, and demeanor. For some hijab means pairing a headscarf with Western-style

clothes. For others it means wearing loose robes as well. Still others add a niqab, or face

veil, to their ensembles.

Hijab clearly identifies women as followers of Islam, which can have its

disadvantages in a land where misinformation about the faith and its adherents abounds.

For instance, some Muslim women are discriminated against in the workplace while
others are emotionally abused through insensitive remarks. Yet, drawing on inner

strength and resolve, Muslim women take these incidents in stride. Their love for God

and commitment to modesty empower them in the face of challenges.

Hijab, or veil, takes the center stage whenever there is battle between truth and

falsehood. It has always been a sensitive issue, but it recently received a great deal of

attention due to legislation and proposed legislation in several European countries (e.g.,

France, Germany) that ban its use in government institutions as well as educational

institutions. For women who wear hijab out of religious conviction, the truth is obvious

and indisputable. For others with limited knowledge or understanding of Hijab, it can be

confusing.

It is important to understand several points related to hijab and modesty. The first

point is that modesty had been the norm in history, up until the later part of the past

century. If one were to peruse historical books of various times and ages, one would find

modest covering of women in almost every society. The other point is that modesty is a

component in several world religions, particularly in Judaism, Christianity, and Islam. It

may come as a surprise to many that it was not Islam that invented modesty or hijab.A

woman who wears hijab liberates herself from the vain and selfish desire to show off her

beauty and to compete with other women around her.

Hijab, or veil, takes the center stage whenever there is battle between truth and

falsehood. It has always been a sensitive issue, but it recently received a great

deal of attention due to legislation and proposed legislation in several European

countries (e.g., France, Germany) that ban its use in government institutions as well

as educational institutions. For women who wear hijab out of religious conviction,
the truth is obvious and indisputable. For others with limited knowledge or

understanding of Hijab, it can be confusing.

It is important to understand several points related to hijab and modesty. The

first point is that modesty had been the norm in history, up until the later part of

the past century. If one were to peruse historical books of various times and ages,

one would find modest covering of women in almost every society. The other

point is that modesty is a component in several world religions, particularly in

Judaism, Christianity, and Islam. It may come as a surprise to many that it was

not Islam that invented modesty or hijab. This existed in the laws of religions

revealed before Islam, and remnants can still be found in the altered books of

those faiths. With the final message given to Prophet Muhammad (peace be upon

him), the order for Hijab was confirmed and finalized.

This is a reality since all of those revelations came from the same Source,

Allah. Mary, mother of Jesus (may Allah exalt their mention), is rarely depicted

without a traditional head-covering and one would assume her to be Muslim.

(Which, of course, she was.) One can still find both Jewish and Christian women

today who cover in much the same way as Muslim women. It is one of the

common bonds that are shared by these three major faiths.

More than a religious symbol

Hijab represents a woman’s submission to her Creator and her connection

with the faith. While referring to it, Allah Almighty says: “That is more suitable that

they will be known...” But, while hijab is a symbol, in reality it is much more

than that. The following purposes and functions of hijab will clarify this point.

Hijab is a test for the Muslim woman. It is clear from the Qur’an and the

Hadiths that hijab is a religious obligation, which a woman has to undertake.

There is no scholarly difference on this point and the Muslim Ummah has

applied it for over 14 centuries. When a Muslim woman wears hijab she is

obeying and submitting to Allah. The following verses of the holy Qur’an refer to

the obligatory nature of hijab: “And tell the believing women to reduce of their

vision and guard their private parts and not expose their adornment except that

which (necessarily) appears there of and to wrap (a portion of) their head covers

over their chests and not expose their adornment except to their husbands, their

fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers,

their brothers’ sons, their sisters’ sons, their women, that which their right hands

possess, or those male attendants having no physical desire, or children who are not

yet aware of the private aspects of women. And let them not stamp their feet

to make known what they conceal of their adornment. And turn to Allah in

repentance, all of you, O believers, that you might succeed. ”

[Qur’an, 24:31)

Also Allah says: “O Prophet, tell your wives and your daughters and the women of

the believers to bring down over themselves [part] of their outer garments. That is more

suitable that they will be known and not be abused. And ever is Allah Forgiving and
Merciful.” (Qur’an, 33:59) A woman who wears hijab liberates herself from the vain and

selfish desire to show off her beauty and to compete with other women around her.

This is an innate desire that is exacerbated by wanton display and tamed by modesty

and covering. With the hijab, a woman does not have to live up to society’s expectations

of what is desirable, and she no longer has to use her beauty to obtain recognition or

acceptance from those around her.

In the chapter of Al-Ahzaab mentioned above, Allah Almighty Says what means “That

is more suitable that they will be known and not be abused.” Thus, one of the functions

of hijab is to protect women from abuse and harm. This particularly includes various

forms of sexual abuse and harassment, which are prevalent in societies in which few

women cover. Men often get mixed signals and believe that women want their advances

by the way they reveal their bodies. The hijab, on the contrary, sends a signal to men that

the wearer is a modest and chaste woman who should not be annoyed.

There are many reasons behind wearing hijab.

 First we need to understand that Allah Does not burden a soul beyond than it can

bear so if you think wearing a hijab is a burden then you're wrong.

 Here I'm gonna discuss a few reasons behind hijab.

 Reason mentioned by Quran is so that you can be recognised as a Muslim woman.

Hijab is not a piece of cloth. It is the identity of a practicing Muslim woman.

 People will know not to treat her like a toy to fulfill their evil desires. She is a Muslim

and knows her own values. It gives her a sense of confidence and she appears strong.

 It is to hide your beauty because most men get attracted to it and love you for that. They

don't love you for your character. So once that reason is gone they lose interest in you.

 It keeps a believing woman modest and reminds her to stay away from things that might

take her away from straight path.

 It increases the appreciation and gratitude too. Because when men go out and see a

woman with long black hair they might wish that their wife had hair like that.

If the hair was covered he wouldn't have thought that. He would appreciate his wife

more.

 This is what hijab does:

Here this might help you:

Also every command given by Allah is for your own benefit.

We have to understand that He is Al Hakeem the Most Wise. We may not understand

His wisdom behind things but as Muslimeen we submit to every command given by

Allah because the word Muslim itself means the act of submission.

 It is not only for women. Men are also ordered to dress in a modest way. It is to protect

both men and women in order to have a peaceful society.

 The first thing after Shahada ordered by Allah is Salah (prayer). If your Salah is in its

place obeying every command of Allah will become easier for you.

Theoretical Framework of the Study

This study is anchored in the different theories of Aishah, Muhammad Nasiruddin

al-Albani, Hanafis and Malikis, Imhoff and Recker. According to Aishah says that

Muslim women used to attend the morning prayer led by the Prophet wrapped in a sheet

of cloth. Afterwards, when they returned

home, it was so dark that they could not be recognized. This narrative makes it clear that

their faces were not covered. Had their faces been covered, the question of their being

recognized would not arise. The phrase “because of the darkness they could not be

recognized” makes sense only if the faces, by which individuals are recognized, were

uncovered.

According to Muhammad Nasiruddin al-Albani itakes a similar stand as regards the

covering of a woman’s hands, quoting a famous tradition narrated by Ibn ‘Abbas. It says

that once the Messenger of God addressed the women to urge them to give alms

(sadaqah). Afterwards Bilal ibnRabah, a Companion of the Prophet, spread a sheet, on

which the women began throwing their rings.

Is that hijab in itselfshould not be a source of attraction. It should not become a

display of finery referred to in the Qur’an as tabarruj: Stay in your homes and do not

display your finery as women used to do in the days of Jahiliyah(period before Islam).

Attend to your prayers, give alms to the poor, and obey God and His Messenger. God

only wishes to remove uncleanliness from you (members of the family), and to purify

you.
 And is that the garment should not be thin because a thin cloth can never provide

cover. And a diaphanous garment only accentuates the attraction of a woman and

becomes a potential source of mischief.

According to Hanafis and Malikis believe that theface and hands are not to be

covered, while the followers of Imam Shafi‘i and Hanbali maintain that a woman has to

be fully veiled. In this view, natural as well as acquired beauty have to be completely

veiled. It is unlawful for a woman to unveil any part of her body when she goes out. To

them, what is exempted is that which gets exposedHijab in Islam Hijab in the Light of

the Qur’an and Hadithunintentionally. They will be excused for that. Thus the face and

the hands are the parts that are forbidden to be exposed unnecessarily.

SinceImhoff and Recker(2012) found that it was important to differentiate between

prejudice toward Muslims and secular critique of Muslim practices, I used two measures

of secularism in this study. First, I used the Secular Critique of Islam subscale as

designed by Irmhoff and Recker (2012). This subscale was designed to measure the

secular critique of Islam and included items that touch on the separation of church and

state, gender relations, universalist values and fundamentalism. Second, a more general

belief in secularism was measured using questions developed by Francis and Greer

(1992) and with several original items developed by the author of this research.

Conceptual Framework
 This Study is focused on the Essence of Wearing Hijab as Perceived by the 2 nd year

College student.

The conceptualization of this study is presented in the schematic diagram (Figure

1) where the two kinds of variables are outline namely; independent variables and

dependent variables. The first input variable is focused to the age of the student in terms

of their believes. The second variable is focused to the status where some of the students

in the LAC are married, separated and widow. The third variable is focused to the daily

allowance of a student how they can afford to buy a veils or abaya. The fourth variable is

focused to the family monthly income of the students because some students are wearing

hijab sincerely even they don’t have enough money to buy for it. And the dependent

variables is the respondent perception onessence of wearing hijab as perceived by the

2ndyear LAC students.

Hypotheses

There is no significant relationship between the independent variables in terms of

age, status, daily allowance, and family monthly income and the dependent variables

which is the essence of wearing hijab of the respondent.

Statement of the Problem

This study aims to determine the essence of wearing hijab as perceived by the 2 nd

year College in Lanao Agricultural College School year 2020-2021.

Specifically, this study attempts to answer the following questions:

What is the Profile of the respondents in terms of:

1.1 Age
 1.2 Status

1.3 Daily Allowance

1.4 Family monthly income

2. What are the students’ perceptions on wearing of hijab to theessence of wearing hijab?

3. What implication may be drawn from the finding of the study?

Schematic Diagram

Independent Variables Dependent Variables

Demographic Essence of
I
profile of the M
Wearing
respondents P
Age Hijab as L
Status
Perceived of I
Daily
Allowance the
C
Family
A
respondents.
Monthly T
Figure.1 Schematic Diagram of the conceptual framework of the study.
Allowance I
O
N
Significance of the study

Expectantly, the study will provide a great contribution to education and find. the

value of the following:

Teacher

This study may guide the faculty members in determining needs of the students

particularly on the strategies, styles and methods of teaching that they will adopt in the

classroom likewise, they will know the learners as an individual and as group learner.

Student

The students will guide the on how to improve their performance and they will also

be able appreciate the importance of the wearing hijab.

Parents

The parents will be informed how to take care off the proper wearing of hijab.

Future Researchers

This study will serve as a guide to future researchers who may be interest to conduct

similar study about wearing hijab.

Definition of terms

The following terminologies were used in the study which is defined abstractly and

functionally.

Hijab
 The traditional covering for the hair and neck that is worn by muslim women.

( Merriam-Webster Dictionary). It is oblige for those muslim women to wear hijab.

Veil

A length of cloth worn by women as a covering for the head and shoulders and often

especially in Eastern countries for the face .( Merriam-Webster Dictionary).Is the thing

that cover to the awrat of a women.

Abaya

A loose-fitting full- length robe worn by some Muslim women.(Merriam-Webster

Dictionary). It is the long dress of the women in order to cover their awrat and do not be

showy their fit body.

Niqab

A veil for covering the hair and face except for the eyes that is worn by some

muslimwomen .(Merriam-Webster Dictionary).It is obliged to wear it to avoid fitna.

Chapter II

REVIEW OF RELATED LITERATURE AND STUDIES

Related Literature

Turner, Hogg, Oakes, Reicher, & Wetherell, (1987) offers a theoretical

framework for understanding the relationship between social identification and

behaviour. It argues that when a social identification is salient, group members’

behaviour conforms to their cognitive representation of in group nors. Recently,

this cognitive analysis of identity-related behaviour has been complemented by the

observation that group members may present themselves strategically. For example,

group members may display particular attributes so as to challenge out group

stereotypes of the in group (Hopkins et al., 2007; Klein & Azzi, (2001) or avoid the

personal applicability of such stereotypes (Wakefield, Hopkins, & Greenwood, 2012).

Furthermore, Klein, Spears, and Reicher (2007) suggested that group members

may publically performtheir social identities in order to mobilise others’ group

behaviour or to consolidate their own group membership. For example, those who

believe their group belonging is questioned may emphasise theiringroup-relevant

characteristics (Cheryan & Monin, 2005). Moreover, this emphasis may depend on

the audience’s identity as when someone of Turkish heritage in the Netherlands

emphasises their Turkish identity to a Turkish audience and their Dutch identity

to a Dutch audience: Barreto, Spears, Ellemers, & Shahinper, (2003).

We seek to contribute to this emergent interest in identity performance

through exploring a sample of British Muslim women’s accounts of wearing hijab

(ascarf covering their hair). Wearing hijab reflects beliefs about Qur’anic injunction

(for explorations of such beliefs, see Read & Bartkowski, 2000, and Ruby, 2006).

However, there are multiple motivations for adopting hijab, including

communicative motivations (Droogsma, 2007). Moreover, even if a primary motive

is to ‘please God’ through conforming to religious injunction, the continuing

power of Orientalist and Islamophobic images of hijab (Haddad, 2007) means that
Muslim women must inevitably reflect on the hijab’s visibility and how it may

be read by others (Peek, 2005).

Whereas much existing social identity-related research on performance tends

to explore the impact of manipulating people’s beliefs about their visibility on

their expression of group-related attitudes (see Reicher & Levine,1994), we consider

group members’ own accounts of their motivations for making an identity visible.

First, we consider Muslim women’s wishes to visibly declare their Muslim

identities.

Second, we consider how they believe such public declarations of religious

identity may be consequential for the performance of other (e.g. national and

gender) identities. Third, we consider their accounts of how the visible performance

of their Muslim identity (wearing hijab) was consequential for the performance of

their Muslim identity. Before proceeding to our own data, we consider first the

nature of British Muslim women’s identities.

It has long been recognised that people belong to multiple groups. However,

much psychological research examines the processes associated with action in

terms of a single identity, and, as Greenwood observes (Greenwood, 2012), when

considering multiple identifications tends to adopt an additive model, which misses

the complex interpenetration of identities and the creative hybridity that often

results. Insights into such complexity may be found in feminist research, which is

particularly sensitive to the consequences of intersecting systems of domination

and subordination (e.g. concerning race, class and gender) for women’s experience of

social identities. In particular, this work considers how the expression of one

identity is always shaped by its intersection with other identities (Shields, 2008).

Other insights may be gleaned from research concerning migration. Here,

researchers have addressed migrants’ investment in identities associated with their

country of origin and their current country. For example, Berry (1980) argued that

some migrants may identify with the country of origin, the country of destination,

neither or both. This latter outcome—identification with both—has attracted

particular attention, especially as a simultaneous identification with two non-

convergent groups can take quite different forms (Roccas & Brewer, 2002).

For example, the two identities may become compartmentalised such that the

individual adopts one identity in one context and the other in another. Or, the two

identities might be experiencedas mutually constitutive. These complexities in the

relationship between an individual’s identities have been approached from diverse

social psychological perspectives, for example, cognitive-developmental theory

(Amiot, de la Sablonnière, Terry,& Smith, 2007), identity process theory (Jaspal &

Cinnirella, 2012), theories of Bicultural Identity Integration (Benet-Martínez &

Haritatos, 2005) and Social Representations Theory (Howarth, Wagner, Magnusson,

& Sammut, 2013). Also, the intermingling of previously separate cultural styles and

practices has been conceptualised in terms of ‘hyphenated’ identities (Fine & Sirin,

2007) and ‘hybridity’ (Back, 1996).

 Here, we investigate British Muslim women’s understandings of how they

areperceived by others and how they believe such perceptions shape their own

identity performances. Whereas experiments are ideal for investigating how

visibility to an audience impacts the expression of attitudes (Barretoet al.,

2003;Reicher & Levine, 1994; Wiley & Deaux, 2011), they are less suited to

exploring participants’ own understandings of their identity performances, what

they are designed to achieve and how they may be subjectively experienced.

Indeed, researchers interested in how individuals’ performance of their various

identities (e.g. as British, as Muslim and as women) inter-relate suggest that

qualitative methods have distinct advantages (see Bowleg, 2008; Shields, 2008;

Warner, 2008).

We report data gathered through interviews with British Muslim women and

focus on their accounts of the performative significance of one of the most visible

of identity markers the Islamic headscarf (hijab). As noted earlier, although the

decision to adopt hijab is shaped by beliefs about Qur’anic injunction, Muslim

women also reflect on its symbolic significance and how it features in the public

performance of identity. In our analysis we consider participants’ reports of

attempting to gain some control over their categorisation by others through making

their Muslim identity visible. We also explore their accounts of how wearing hijab

could shape others’ assumptions about their national and gender identities, and

how participants’ beliefs about how they were seen by others (their meta-

perceptions:Vorauer, 2006) shaped their performance of these identities. Finally, we

consider participants’ understandings of how the visibility of their Muslim identity

shaped their own behavior. Throughout, we foreground participants’ meta-

perceptions, how these shape their identity performances and how hijab features in

such performances. In addressing these issues, with this sample, we do not seek to

make empirical generalisations about Muslim women’s behaviour. Rather, we wish

to complement and extend current thinking on the performance ofsocial identities

(Klein et al., 2007). Thus, if there is to be any generalizability, it is to be a

generalisation of theoretical insight into the dynamics of identity performance.

Given our interest in how hijab-wearing women reflect on their identity

performances, we do not consider (in any depth) the experiences and accounts of

those who do not wear hijab (for relevant research, see Siraj, 2011, and Cole &

Ahmadi, 2003).
 Chapter III

RESEARCH DESIGN AND METHODOLOGY

This chapter discusses the design and methodology of the study, data gathering

procedure, data gathering instrument and the statistical tools to be used in the treatment

of the data to be collected.

Research Design

Descriptive study will be used in a survey research in conducting this study,

as it intend to describe the independent variables and dependent variables.

Locale of the Study

This research study will be conducted in Lanao Agricultural College which is

located at Lumbatan, Lanao del Sur in the province of Lanao del [Link] school

was established after the famous Battle of Bayang between the American
 Forces under the command of Colonel Pershing and the Filipino Meranaos in 1902.

The Americans believed that education is the key factor for Bangsamoro people to

understand that their mission is humanitarian in nature. The school was transferred to

Malabang carrying the same name and after three days was then transferred to

Karomatan. The movement was due to savages of World Wa II

in 1940-1946. Finding their desire need for education, the Datus and people in Lumbatan

cried and clamored for the return of the school. It was returned in

1950 but with the new name Lumbatan Junior High School. After four years, the school

was renamed as Lanao South High School by virtue of Republic Act 1O46 authored by

the late Senator Domocao Alonto, the first Filipino Muslim Senator or the Philippines

who was an alumnus of the defunct Lanao Agricultural College. In 1965, the late

Congressman Sultan Rashid Lucman sponsored Bill RA 3650 creating the School as

Lanao National Agricultural founded by the National government and the United states

of America thru the ECA-NEC and US Aid Program in the Philippines. At the same

year, the school was upgraded to college level and renamed as Lanao Agricultural

College (LAC) offering the degree of Bachelor of Science in Agriculture Major in Crop

Science from 1970 to date. (Handbook, 2010).

Figure 2 Map of Lanao Agricultural College

Research Respondent

The respondents of this study will be the 2nd year LAC students school year 2020-

20201 with the total number of 48. They will be gathering from the data illustrated

below.

Table 1 Distribution of the 2nd year COLLEGE LAC respondents of the study

SECTION NO. OF THE STUDENTS

4 24

Data Gathering Procedure

For the understanding of the 2nd year College students about the study of survey, the

researcher will send a letter to the registrar and to the 2 nd year instructors of all the 2nd

year students of LAC. After the approval of the permission, the questionnaires will be

distributed individually to all 2nd year students. The respondents will be given 15-20
minutes to answer the questionnaire. The researcher will give thanks to the registrar,

instructors and students for their cooperation.

The school will make sure that the results of the study will be kept confidentially and

only use for research purpose.

Date Gathering Instruments

The researcher will use a questionnaire consisting of two parts. The first part aims to

gather the information about the respondents’ profile in term of age, status, daily

allowance and family monthly income.

The second part consist of analogy type of test which the researcher originally made

it based on their observations and experiences. It survey and imposes the needed

responses of the researchers from the respondents.

It survey and imposes the needed responses of the researchers from the respondents.

71-80 - Good

61-70 - Satisfactory

51-60 - Poor

50 below- Fail
 May 05, 2021

Dear Respondents,

AssalamoAlaikom Warahmatulahi Wabarakatuho

The undersigned researcher are conducting a thesis entitled: THE ESSENCE OF

WEARING HIJAB AS PERCEIVED BY THE 2ND YEAR LAC STUDENTS

S.Y.2020-2021. This is to fulfill our undergraduate thesis requirement in Research 1 and

2 (Basic Methods of Research).

 With regards to this, please allow us to gather data in your classroom .We are asking

for your kind cooperation by answering the questions truthfully . Rest assured that

whatever data gathered will be held with confidentiality.

Your cooperation is highly appreciated.

Thank You.

SINCERLY YOURS:

Acmellah P Gunting
RESEARCHER

Noted By:

Bangsamoro Autonomous Region in Muslim Mindanao

Commission on Higher Education

Name: _________________________
Age: ( ) 17-20 ( ) 20-above

Status: ( ) Single ( ) Married ( ) Separated

Daily Allowance: ( ) 300-500 ( ) 500-1000 ( ) 1000-above

Family monthly income: ( ) 5000-10000 ( ) 10000-15000 ( ) 16000-above

Analyze the question and put a (/) check inside the box for your answer.

INDICATORS YES NO

1. Do you feel that wearing hijab gives you more respect?

2 .Does your mother wearing hijab ?

3. Does your mother wearing niqab ?

4. Do you believe that for Muslims hijab is obligatory

according to the Qur-an or to a Hadith?

5. Do you combine the hijab with fashionable Western

clothes ?

6. Do you see a contradiction in combining the hijab wih

fashionable Western clothes or make up ?

7. Do you believe that students who wear the the veil are

generally more virtuous ( behave better ) than those who

don’t ?

8. Have you advised other girls in your environment who are

not wearing hijab to wear it ?

9. Are there “ Fashion trends” for the hijab ?

Would you agree that the hijab is a fashion item ?

11. Would you agree that in general, wearing the hijab

enhances a womans beauty?

12. Do you feel that not wearing a hijab exposes you to

unpleasant attention from male students ?

13. Do you wear your veil daily?

14. Do you find it okay that some girls combine the hijab with

fashionable Western clothes ?

15. Do you respect girls more if they wear hijab ?

16. Do your hijabs have to match your outfits?

17. Does it get hot , covering everything up ?

[Link] it hijab is one of your collection thing?

19. Once they put it on , do women ever take off the hijab ?

20. Isn’t it hot when you’re all covered up ?

21. Wearing hijab it’s depends on your fashion?

[Link] it wearing hijab is more comfortable?

[Link] you still wear your hijab in other country?

[Link] it hijab can protect your soul?

[Link] you wear hijab do you feel uncomfortable?