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Artykuły w czasopismach na temat „Niqras”

Autor: Grafiati

Data publikacji: 2 czerwca 2025

Data aktualizacji: 31 lipca 2025

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1

Asnah, Dr Atqia, and Dr Mohd Ahsan Faroqui. "Niqras (Gouty arthritis)." International Journal of Unani and Integrative Medicine 4, no. 3 (2020): 24–26. http://dx.doi.org/10.33545/2616454x.2020.v4.i3a.140.

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International, Journal of Medical Science and Innovative Research (IJMSIR). "Effectiveness of A Compound Formulation of Suranjan in The Treatment of Niqras (Gout) - A Pilot Clinical Study." International Journal of Medical Science and Innovative Research (IJMSIR) 9, no. 5 (2024): 34–36. https://doi.org/10.5281/zenodo.15435717.

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<strong>Abstract</strong> <em>Niqras</em> (Gout) in Unani medicine is a well-documented condition described in classical texts as a form of <em>Waja-ul-Mafasil</em> (arthritis), characterized by the deposition of <em>Monosodium Urate (MSU)</em> crystals in the joints, causing inflammation and pain. Unani physicians like <em>Ibn Sina</em> and <em>Buqrat</em> (Hippocrates) have elaborated on its etiology and treatment, associating it with an excess of <em>Balgham</em> (phlegm) in the body. Modern pharmacological treatments for gout often come with side effects, but Unani medicine, particularly t

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Akhtar, Hilal, and Syed Zeba Husain. "Evaluation of Habb-e-Suranjan in Management of Primary Gout (Niqras)." Journal of Ayurvedic and Herbal Medicine 5, no. 3 (2019): 90–95. http://dx.doi.org/10.31254/jahm.2019.5303.

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Akhtar, Hilal, Malik Itrat, and Md Wasi Akhtar. "Unani Dieto-Therapy Approach with Special Reference of Lifestyle Modifications to Manage Niqras (Gout): an Old Metabolic Disorder." International Journal of Health Sciences and Research 13, no. 3 (2023): 234–42. http://dx.doi.org/10.52403/ijhsr.20230325.

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Niqras (gout) is one of the oldest known diseases and the most common form of inflammatory arthritis, resulting from the deposition of monosodium urate crystals in the joints and various other tissues, causing pain and swelling in the affected areas. The main causes of primary gout appear to be dietary and it’s thought to occur when the human body makes too much uric acid and doesn’t excrete enough of it. Since the immemorial, gout has been associated with overeating, drinking, and wealthy men who overdo it with food and drink. Overeating (ghaleez ghiza e.g. red meat, seafood), obesity, alcoho

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Ahmad, Ishtiyaq, Javed Inam Siddiqui, Abrar Alam, Munawwar Husain Kazmi, and Uzma Zahid. "Therapeutic Values of Frequently Used Unani Drug Turbud (Operculina turpethum (L.) Silva Manso: A Comprehensive Review." Hippocratic Journal of Unani Medicine 17, no. 1 (2022): 1–5. https://doi.org/10.4103/hjum.hjum_16_24.

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Abstract Plants are always considered for their multidimensional approach from livelihood to medicinal use. Traditional Systems of Medicine including the Unani System of Medicine (USM) have a treasure of important Medicinal plants. Turbud is one of the important Medicinal plants of the USM. The root powder of the drug is used for the treatment of rheumatism, flatulence, paralysis, scorpion sting, snakebite, and skin disorders (such as Vitiligo, eczema, abscesses, acne, scabies, and warts). It is used frequently for Mushil (i.e., therapeutic purgation) in USM. The rhizomes/roots are phlegm-purg

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Iqbal, Arsheed, Afroz Jan, and Adil Rashid. "Evaluating the Role of Suranjan in Combination with Sharbat-e-Bazoori for the Management of Gout." International Journal of Research and Review 9, no. 2 (2022): 53–58. http://dx.doi.org/10.52403/ijrr.20220209.

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Gout is metabolic disease that usually affects middle age and rarely elderly people. Clinically it is observed that this disease occurs due to intake of protein rich and high calorie diet. Pathologically deposition of mono-sodium urate crystals in joint space and other tissues results in the symptoms like pain and inflammation. Methods: in this study, patients of gout are treated with soranjan tablet in combination with sharbat-e-Bazoori for a period of one month who qualified the inclusion criteria. Results: we observed that severity of joint swelling, pain, inflammation, tenderness, stiffnes

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Ahmad, Patel Mohd Furqan, Sana Kauser Ateeque Ahmed, and Yezam Akhtar. "Suranjan Shireen (Colchicum autumnale L.): A review on medicinal utility from the perspective of Unani Medicine." Journal of Drug Delivery and Therapeutics 15, no. 6 (2025): 196–200. https://doi.org/10.22270/jddt.v15i6.7159.

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Background: Suranjan Shireen (Colchicum autumnale L.), commonly known as autumn crocus or meadow saffron, holds a prominent place in Unani medicine for its therapeutic potential in musculoskeletal and inflammatory disorders. It is a well-documented medicinal plant in both traditional Unani literature and modern pharmacology. Objective: This review aims to comprehensively explore the pharmacognostic features, phytochemical profile, therapeutic applications, and clinical relevance of Colchicum autumnale from classical and contemporary perspectives. Methods: Classical Unani texts were examined al

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Portugal, Anne. "Pique-niques." Vacarme 74, no. 1 (2016): 102. http://dx.doi.org/10.3917/vaca.074.0102.

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Jamal, Nasir, Mohd Anus Ansari, and Naseem Akhtar Khan. "Management of Gouty arthritis with hyperuricemia by herbal Unani formulation: A case report." Journal of Drug Delivery and Therapeutics 15, no. 4 (2025): 5–8. https://doi.org/10.22270/jddt.v15i4.7041.

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Gout is a term representing a heterogeneous group of genetic and acquired diseases manifested by hyperuricemia with a characteristic acute inflammatory arthritis induced by the crystals of monosodium urate monohydrate. In Unani classical literature, Gouty arthritis has been described under the name of Niqris. According to Ibn Hubal (1122-1233 A.D), the word Niqris is obtained from the term ‘Anqoroos’ which indicates ‘the joint of great toe’. Since this disease classically affects the first metatarsophalangeal joint, hence it has been given this name ‘Niqris’. The prevalence of gout is 1-4% of

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Selby, Jennifer A. "Un/veiling Women’s Bodies." Studies in Religion/Sciences Religieuses 43, no. 3 (2014): 439–66. http://dx.doi.org/10.1177/0008429814526150.

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Heated discussion in the media, costly and laborious government commissions, and restrictive legal recommendations in France and Québec, Canada, have recently focused on the undesirability of face-covering veils (burqas and niqabs) in the public sphere. This article charts how these sites have, at the same time, concretized a contrasting idealized presentation of a desirable secular female body. This examination is grounded in recent Secularism Studies scholarship that argues that, like forms of religiosity, secularisms include a range of social and physical dispositions (Warner, 2008; see als

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Afzal, Asma, Shameem Ahmad Rather, and Shabir Ahmad Bhat. "Gouty Arthritis and Its Appraisal in Greco-Arab (Unani) Medicine." International Journal of Research and Review 11, no. 6 (2024): 818–27. http://dx.doi.org/10.52403/ijrr.20240688.

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A typical excruciating type of inflammatory arthritis, Gout, often affects big toe joint and sometimes other joints and viscera as well. In Greco-Arab (Unani) medicine gout is known as Niqris. There is ample literature regarding gouty arthritis available in the treatise of Greco-Arab medicine, an age old existing medicinal system. The aim of this study is to explore the medicinal treasure for gout in Greco-Arab medicine, correlate it with the modern science to amplify the knowledge and widen the field of research avenues. More efficient, cost-effective management of gouty arthritis with least

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Sartika, Vivi, and M. Yusuf. ""Bercadar Itu Pengakuan"; Reproduksi Makna Cadar di Kalangan Pengguna." Indonesian Journal of Religion and Society 2, no. 2 (2020): 87–96. http://dx.doi.org/10.36256/ijrs.v2i2.107.

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This study aims to explain the production and reproduction of the meaning of the niqab among the female student who wear niqab at UIN Imam Bonjol Padang. This study used a qualitative research method (field research), with data collection using in-depth interviews with several female students that wearing the niqab at UIN Imam Bonjol Padang. This study uses Antony Giddens' structuring theoretical approach and focuses on how the female student who wearing the niqab produce and reproduce the meaning of the niqab in education. This study found that the actions of wearing the niqab take have creat

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Isnaeni, Ahmad, Fauzan Fauzan, Is Susanto, Abdul Malik Ghozali, and Edriagus Saputra. "The Minority Stigma of Niqabi in Social Communities: A Study of Living Sunnah on Niqab-Wearing Students at the Islamic State University in Lampung." QIJIS (Qudus International Journal of Islamic Studies) 12, no. 1 (2024): 1. http://dx.doi.org/10.21043/qijis.v12i1.22587.

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<p>This study specifically focuses on the minority stigma faced by niqab wearers, particularly among university students in Lampung, Indonesia. On the one hand, this group of niqab-wearing students tries to apply Islamic teachings (read: hadith) in their everyday lives. However, this group finds itself as a minority and frequently faces a negative stereotype. Therefore, this study aims to reveal how both niqab and non-niqab-wearing students understand the hadiths pertaining to the niqab, how the majority group, consisting of students and lecturers, perceive the minority of niqab-wearing

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Hikmawati, Ari, Zaenal Muttaqin, and Moh Abdul Kholiq Hasan. "Niqab Perspektif Mahasiswi IAIN Surakarta: Pemahaman terhadap Teks dan Praktik Bercadar." FIKRAH 9, no. 1 (2021): 149. http://dx.doi.org/10.21043/fikrah.v9i1.10465.

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<p class="06IsiAbstrak"><span lang="EN-GB">This paper discussed the motives of wearing <em>niqab</em> among Muslim women. Most of Muslim women wear <em>niqab</em> because of religious motives. However, the development of <em>niqab</em> recently brings up a variety of colours and models. This diversity indicates different motives among Muslim women in wearing <em>niqab</em>. Surveying IAIN Surakarta’s students who wear <em>niqab</em>, this research elaborated the relationship between their motives of wearing <em>niqab

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Falikah, Tri Yaumil, Zalik Nuryana, and Muh Alif Kurniawan. "The Comparison of Religiosity Level Between Students With “Niqab” and Students Without “Niqab”." Jurnal Pendidikan Agama Islam 19, no. 1 (2022): 41–54. http://dx.doi.org/10.14421/jpai.2022.191-04.

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Purpose – This study intends to examine whether there is a difference in the level of religiosity between students with “niqab” and students without “niqab”. The discourse on wearing the “niqab”l is still a crucial problem in several educational institutions in Indonesia, including Universitas Ahmad Dahlan (UAD). Design/methods/approach – This is quantitative research at the Ahmad Dahlan University Islamic Education Study Program with a random sampling technique. The data collection tool used was a questionnaire with a Likert scale of scale 4. The instrument was tested with validity, rel

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Romario, Romario. "@Wardahmaulida_: Platform Islami Media Sosial Dari Niqab Eksklusif pada Niqab Fashion." Jurnal Kajian Islam Interdisipliner 5, no. 2 (2020): 205. http://dx.doi.org/10.14421/jkii.v5i2.1121.

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The outbreak of social media provides an alternative to celebrities who appear besides on television. The term social media celebrities also appear as 'selebgram' and 'selebtwitt'. Their appearance is based on a number of fans on social media who actively follow them both on the Instagram or the Twitter. This celebrity culture gives birth to interesting public figures who have never been found on television. One interesting program is @wardahmaulina_, a Muslim woman who uses a niqab of various colors in each of her postings. Her popularity began from her love affair with Natta Reza, who is now

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Iqbal, Mohammad Maulana. "Living Life As a Niqab and Sirwal User: From Power Relations to Stigma." Kontekstualita 38, no. 02 (2024): 83–102. http://dx.doi.org/10.30631/38.02.83-102.

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This research departs from the widespread stigmatization experienced by those who wear the niqab and sirwal. Society views this attribute negatively because one of them is the actions of terrorists, suicide bombers and others, who carry out their actions using a niqab or sirwal. So this study aims to explore the experiences of the niqab and sirwal users in the private sphere, such as the family and the public sphere in society. To see these two contexts, this study uses the perspective of power relations theory from Michel Foucault and the Stigma concept from Erving Goffman. Meanwhile, methodo

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Mohammad Maulana Iqbal. "THE LIFE OF THE NIQAB AND SIRWAL; Phenomenological Study of Family Power Relations to Stigma." Jurnal Sosiologi Agama 17, no. 1 (2023): 33–48. http://dx.doi.org/10.14421/jsa.2023.171-03.

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This research departs from the widespread stigmatization experienced by those who wear the niqab and sirwal. Society views this attribute negatively because one of them is the actions of terrorists, suicide bombers and others, who carry out their actions using a niqab or sirwal. So this study aims to explore the experiences of the niqab and sirwal users in the private sphere, such as the family and the public sphere in society. To see these two contexts, this study uses the perspective of power relations theory from Michel Foucault and the Stigma concept from Erving Goffman. Meanwhile, methodo

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Sansot, Pierre, and Gabriel Preiss. "Pique-niques tout terrain en Languedoc." Terrain, no. 12 (April 1, 1989): 80–91. http://dx.doi.org/10.4000/terrain.3335.

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Ogilvie, M. H. "Niqabs in Canadian Courts:R v NS." Ecclesiastical Law Journal 15, no. 3 (2013): 334–43. http://dx.doi.org/10.1017/s0956618x13000471.

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InR v NSthe Supreme Court of Canada (SCC) was asked to consider a straightforward question: must a Muslim woman remove a niqab (face covering leaving only the eyes showing) when giving evidence in a sexual assault case in which she is the complainant. Two justices said ‘yes’; one said ‘almost always, no’; and the majority said ‘maybe yes, maybe no – it depends’. The matter was then returned to the preliminary inquiry judge to make the actual decision, which could still be subject again to appeal to the SCC. The court divided on the three available answers to the question: yes, no and maybe. Th

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Jamal, Nasir, Naseem Akhtar Khan, Mohd Khursheed Alam, Irshad Faiz, and Rais Ur Rahman. "Clinical assessment of Mizaj (Temperament) in the patients of Niqris (Gouty arthritis)." International Journal of Unani and Integrative Medicine 6, no. 2 (2022): 20–23. http://dx.doi.org/10.33545/2616454x.2022.v6.i2a.211.

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Piela, Anna. "Online Islamic Spaces as Communities of Practice for Female Muslim Converts Who Wear the Niqab." HAWWA 13, no. 3 (2015): 363–82. http://dx.doi.org/10.1163/15692086-12341288.

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This article focuses on online narratives of female converts to Islam who wear or plan to wear the niqab. There is little discussion in research literature about motivations leading to adoption of the niqab or experiences of women who wear it. Instead, the discourse on niqab has been sensationalised by tabloid media which construct it as a symbol of otherness and separation from the host culture and, recently, one of radicalisation. This begs the question: why are some converts drawn to it despite negative reactions to the niqab by some Muslims and non-Muslims. Here, I examine online discussio

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El-Sobkey, Salwa B., Farag A. Aly, and Ahmad H. Alghadir. "Brief communication (Original). The effect of physical activity on 6-minute walked distance among niqab wearing healthy Saudi women." Asian Biomedicine 8, no. 3 (2014): 381–86. http://dx.doi.org/10.5372/1905-7415.0803.302.

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Abstract Background: Wearing a face veil (niqab) was found to have a negative effect on the ventilatory function of Saudi adult women, which may challenge their functional exercise capacity. Objectives: To investigate the effect of physical activity on a 6-minute walked distance (6-MWD) among young adult niqab-wearing healthy Saudi women. Materials and Methods: Forty healthy young Saudi women were recruited for this study. The study participants (aged 22.8 ± 2.5 years) were selected from students and administrative staff at King Saud University. They were normotensive, nonsmokers, and of norma

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Bakht, Natasha. "Getting to Know the Other: Niqab-Wearing Women in Liberal Democracies." Religions 13, no. 4 (2022): 361. http://dx.doi.org/10.3390/rel13040361.

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Governments around the world have gone to great lengths to discourage and prohibit wearing of the niqab, often relying on the justification that this form of Muslim women’s dress represents and produces the oppression of women. Setting aside that these prohibitions are themselves detrimental to women’s equality, this article focuses on the voices of women who wear the niqab or face veil. I describe and analyze how women explain their decision to wear the niqab based on interviews in seven liberal democracies. For most women, the primary motivation for wearing the niqab is religious, though sup

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Mohamad Refansa Rafly Pasa and Haqqul Yaqin. "Niqab and Stereotypes: Analyzing the Social Perceptions and Symbolic Meaning at UIN Sunan Ampel Surabaya." Journal of Islamic Philosophy and Contemporary Thought 2, no. 1 (2024): 128–50. https://doi.org/10.15642/jipct.2024.2.1.128-150.

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The phenomenon of stereotypes against women who wear the niqab is still prevalent among students, particularly at UIN Sunan Ampel Surabaya (UINSA). The niqab, which is generally associated with a religious symbol, is often misunderstood and linked to negative images, especially those related to radical groups and terrorism. This study aims to reveal how stereotypes toward women wearing the niqab are formed among UINSA students and to analyze the differences in the actual meaning of the niqab symbol. Using symbolic interactionism theory, this study examines the differences between the campus co

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Niqresh, Mohamed. "Mechanisms for the Appraisal of Electronic Information Resources." International Education Studies 12, no. 2 (2019): 67. http://dx.doi.org/10.5539/ies.v12n2p67.

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Falihah, Risalatil. "Cadar dan Resepsi Al-Quran pada Mahasiswi IAIN Madura: Analisis pada Surah Al-Ahzab (33) Ayat 59 dan Al-Nur (24) Ayat 31 dalam Kitab Tafsir Al-Azhar." REVELATIA: Jurnal Ilmu al-Qur`an dan Tafsir 1, no. 2 (2020): 161–78. http://dx.doi.org/10.19105/revelatia.v1i2.3694.

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Niqab which was known by Arabs before Islam currrently became a dress choice for other Muslimah. Use of niqab among female students at IAIN Madura increased year by year. Thus, the reason related to its use was a question of this paper. This study employed qualitative method with descriptive phenomenological approach. While the data were collected by using observation, interview and documentation technique. Some informants involved were female students whose wear niqab, lecturers and other students. Triangulation was used as data validation method. This study found that some reasons of wearing

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Rahmatika, Arina, and Neng Ulfah Alfiah. "Perempuan Dan Stigma Cadar." Meyarsa: Jurnal Ilmu Komunikasi dan Dakwah 3, no. 2 (2022): 1–16. http://dx.doi.org/10.19105/meyarsa.v3i2.6705.

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 Perempuan bercadar dalam kehidupan sehari-hari menimbulkan perspektif negatif, mereka dicurigai sebagai muslimah garis keras oleh masyarakat, istri teroris, kaku dan panatik. Mereka belum mendapatkan dukungan oleh pihak-pihak tertentu. Hal ini peneliti ingin mengetahui bagaimana strategi dakwah dalam komunitas Niqab Squad Jogja dalam mengubah perspektif masyarakat. Metode penelitian ini menggunakan metode kualitatif dengan pendekatan deskriptif dengan menggunakan teknik pengumpulan data yaitu, observasi, wawancara dan dokumentasi. Peneliti menggunakan Teori Jaringan Komunikasi Organisas

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Kumaini, Ruston, Saiful Anwar, and Muhammd Tsalis Ramdlani. "ISLAMIC CREED PERSPECTIVES ON STUDENTS WEARING NIQAB IN SALAFI-MINDED COLLEGES IN EAST JAVA PROVINCE." Al-Majaalis : Jurnal Dirasat Islamiyah 11, no. 2 (2024): 411–23. https://doi.org/10.37397/amj.v11i2.574.

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The niqab or veil, as a manifestation of religious identity, has been a subject of societal discussion, with perspectives often centered on issues of autonomy, cultural diversity, and perception. This study aims to reveal the Islamic creed perspectives of wearing-niqab students in an academic environment and examine the understanding of wearing-niqab students’ attitudes toward themselves, their experiences wearing the niqab, interactions with the campus environment, and their perceptions of how other members of the academic community perceive them. The researchers surveyed a sample of 177 fema

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Ahmad, Maghfur, Siti Mumun Muniroh, and Shinta Nurani. "Niqab, Protest Movement, and the Salafization of Indonesian Islam." QIJIS (Qudus International Journal of Islamic Studies) 9, no. 2 (2021): 423. http://dx.doi.org/10.21043/qijis.v9i2.8195.

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<p>This study aims to reveal the niqab as a protest movement and an instrument of regeneration (salafization) for Salafi Muslim women in Indonesia. The niqab has been one of the important symbols in the Salafi Islamic movement and has been the main dress for Salafi Muslim women. This study is of importance since the existing niqab studies are more related to religious identity, culture, motivation, stigma, and stereotypes. Data in this phenomenological research were obtained through interviews, observations, and documentation involving the niqab-wearing women from Salafi Islam activists

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Dewi, Putri Aisyiyah Rachma. "NIQAB SEBAGAI FASHION: DIALEKTIK KONSERVATISME DAN BUDAYA POPULER." Scriptura 9, no. 1 (2019): 9–15. http://dx.doi.org/10.9744/scriptura.9.1.9-15.

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Penelitian ini berfokus pada bagaimana niqab (cadar) diwakili di media sosial oleh penggunanya (niqabis). Niqabis di Indonesia memiliki pertumbuhan yang signifikan dalam dua tahun terakhir, mereka juga mulai menunjukkan eksistensinya dalam masyarakat Indonesia yang heterogen. Di sisi lain, penerimaan publik terhadap niqab sangat beragam, ada yang menerimanya sebagai bentuk praktik keagamaan, tetapi banyak orang menolak niqab karena melihatnya sebagai praktik budaya belaka, sementara yang lain sangat menolak niqab karena identik. dengan nilai-nilai radikalisme agama dan terorisme. Karena peneri

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Ma'rifatun, Rizka, Thowiroh, and Amrulloh . "The Hadith on the Veil (Niqab): A Critical Analysis by Muhammad al-Ghazali." el-Sunnah: Jurnal Kajian Hadis dan Integrasi Ilmu 6, no. 1 (2025): 185–99. https://doi.org/10.19109/elsunnah.v6i1.26753.

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This research examines hadiths related to the niqab through the hadith criticism approach of Muhammad Ghazali and the symbolic interaction theory of Herbert Blumer. The main focus is to understand the theological validity of the niqab within Islamic tradition, as well as to interpret the social symbols and dynamics associated with its use in modern society. This study employs the takhrij method to analyze the sanad and matan by examining relevant sources that align with the discussion. The results of this study indicate that the hadiths regarding the niqab are generally classified as ahad hadi

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Andiko, Toha. "Larangan Bercadar di Perguruan Tinggi Perspektif Sadd al-Dzarî`ah." MADANIA: JURNAL KAJIAN KEISLAMAN 22, no. 1 (2018): 113. http://dx.doi.org/10.29300/madania.v22i1.993.

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Abstract: The Prohabitions on Wearing Niqab (Face Covers for Mulism Women) in Higher Education Perspectives of Sadd al-dzarî`ah. Wearing niqab for women in colleges has recently become a polemic. This happened after two Islamic universities in Indonesia made a policy of prohibition for the academic community to wear the niqab on campus. Pros cons arise to address the policy of the rector II college. In the study of Jurisprudence, Hanafi, Maliki, and Shafi’i schools agree that women’s faces are not aurat (private parts of human’s body that cannot be exposed or should be covered according to Isl

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Daverkosen, Drude. "“Meet my brain”." Tidsskrift for Islamforskning 13, no. 2 (2019): 38–58. http://dx.doi.org/10.7146/tifo.v13i2.117768.

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   Denne artikel bygger på et feltarbejde hos organisationen Kvinder i Dialog, før, under og efter at det danske tildækningsforbud trådte i kraft den 1. august 2018. Studiet søger at tage niqabklædte kvinder på ordet ved at indgå i dialog med dem om motivationen for at bære niqab og de dertilhørende pietistiske kvindeidealer. Desuden belyses det, hvordan det at bære niqab udøves som kollektiv opposition til kriminaliseringen af netop denne praksis. Artiklen dokumenterer de modsatrettede fortællinger mellem det danske Folketings forståelse af niqab som et symbol på kvind

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Šeta, Đermana. "Psychosocial Aspects of Niqab Wearing." Context: Journal of Interdisciplinary Studies 3, no. 2 (2022): 129–34. http://dx.doi.org/10.55425/23036966.2016.3.2.129.

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Bakht, Natasha. "Transnational Anti-Muslim Racism." Meridians 20, no. 2 (2021): 291–97. http://dx.doi.org/10.1215/15366936-9547885.

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Abstract Bans or attempts to ban the niqab have traveled global circuits, with disastrous consequences for Muslim women who wear the face veil. These women have evoked a repugnance that insists on erasing them from public spaces. An analysis of niqab bans reveals that: (1) a transnational proliferation of racist methods of regulating Muslim women’s dress occurs through law; (2) they have been initiated by politicians to protect majoritarian values; (3) justifications for bans are based on specious logic; and (4) some are defended using gender equality on the erroneous assumption that women are

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Samsu, Samsu, Nashri Akib, Mansur Mansur, Khairunnisa Syamsu, and Abdul Muiz Amir. "Breaking Barriers: Niqab-Wearing Female Students Challenging Stigma in Academia." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 10, no. 1 (2025): 15–32. https://doi.org/10.15575/jw.v10i1.38829.

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This study investigates the experiences of niqab-wearing female students at the State Islamic Institute of Kendari (Institut Agama Islam Negeri – IAIN Kendari), the sole public Islamic higher education institution in Southeast Sulawesi, as they navigate academic life amid prevailing social stigma and the absence of institutional policies regarding niqab usage. The niqab is frequently associated with stereotypes of exclusivity and extremism, and is often perceived as a barrier to social interaction and academic participation. Utilising a qualitative approach with a phenomenological design, data

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Wahyudi, Ira. "DA’WA ACTIVITIES OF VEILED WOMEN (NIQAB) ON INSTAGRAM." al-Balagh : Jurnal Dakwah dan Komunikasi 6, no. 1 (2021): 67–94. http://dx.doi.org/10.22515/al-balagh.v6i1.2542.

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Veiled women in Indonesia invite various perspectives in society. This is more or less influenced by the differences of opinion regarding the understanding of the veil (niqab). However, veiled (niqab) women certainly have the same rights as other people who do not wear the veil (niqab). They also have the right to be active and keep up with the times and technology that is increasingly sophisticated and make it possible to introduce themselves through the development of such technologies as Instagram. Besides, veiled (niqab) women can obtain the benefit of Instagram as a medium of da’wa as one

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Al-Hilawani, Yasser A. "Demographic and Metacognitive Variations among Female University Students in the Arabian Gulf." Journal of Underrepresented & Minority Progress 4, no. 2 (2020): 192–206. http://dx.doi.org/10.32674/jump.v4i2.1504.

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This study examined the presence of significant associations among demographics (i.e., monthly income and the number of family members) and metacognition (i.e., understanding pictures representing real-life situations and objects) between two groups (N = 112) of female university students with and without niqab (i.e., only the eyes were visible). It also explored if there were significant differences between the two groups in metacognition. Participants responded to a computerized metacognitive instrument. Correlation results revealed that the females who wore niqab were significantly and more

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Li, JiaTong, WenBao Jia, DaQian Hei, et al. "Research on the NIQAS device for hazardous goods identification based on PGNAA technology." Applied Radiation and Isotopes 169 (March 2021): 109445. http://dx.doi.org/10.1016/j.apradiso.2020.109445.

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Hidayat, Rahmat, Naufal Allam Nulhakim, and Muhibban. "Islamic Legal Perspectives on Niqab-Wearing Women who use Makeup." ALFATWA journal of sharia and law 1, no. 1 (2025): 1–5. https://doi.org/10.37010/alfatwa.v1i1.13.

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The phenomenon of niqab-wearing women using makeup has sparked various perspectives within Islamic law, both from the standpoint of fiqh and prevailing social norms. This study aims to explore Islamic legal views on the use of makeup by niqab-wearing women by considering diverse scholarly opinions and the social implications of the practice. A qualitative research method was employed, utilizing a literature-based approach that includes analysis of classical fiqh texts, contemporary fatwas, and relevant academic articles. The findings reveal differing opinions among Islamic scholars regarding t

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Namniece, Linda. "Goodbye myths! Shifting focus from rumours about the Niqab to the stories of women wearing it." Psychology of Women Section Review 15, no. 1 (2013): 38–45. https://doi.org/10.53841/bpspow.2013.15.1.38.

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Every ‘Western’ country has its unique ‘veil controversy’ regarding the various forms of Islamic women’s attirez*. Currently, Muslim women stand as the cornerstone of the Islamic impertinence with the occident, whereby the ‘veil controversies’ coincide with a reassessment and reconstruction of political and social institutions regarding politics of belongingness.The present research focused on the fiercely debated topic of wearing the Niqab (a cloth covering the face, revealing only the eyes) in the UK. Negative representations of the Niqab predominate in the British media and negative remarks

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Muh. Sudirman. "Cadar Bagi Wanita Muslimah (Suatu Kajian Perspektif Sejarah)." DIKTUM: Jurnal Syariah dan Hukum 17, no. 1 (2019): 49–64. http://dx.doi.org/10.35905/diktum.v17i1.651.

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Niqab is part of one type of clothing used by some women in the Jahiliyyah period. Then this clothing model lasted until the time of Islam. Prophet Muhammad saw. does not question the clothing model, but does not require, appeal or circumcise the niqab to women. Suppose the niqab is perceived as clothing that can maintain women's dignity and "wasilah" to maintain their survival as claimed by a number of parties, surely the Prophet Muhammad. will oblige it to his wives, where they (the wives of the Prophet) are the most entitled families to be guarded by the Prophet. But instead the Prophet did

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AMIN, JOSEE, Naquibul Islam, and Towseef Amin Rafeeqi. "Clinical study to Evaluate Safety and Efficacy of Boozidaan (Pyrethrum indicum) in the management of Niqris Muzmin (Chronic Gout)." Journal of Drug Delivery and Therapeutics 14, no. 3 (2024): 8–21. http://dx.doi.org/10.22270/jddt.v14i3.6447.

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Objectives: The objectives of this study were to observe the Efficacy of unani pharmacopoeial formulation Boozidan (Pyrethrum indicum) for the management of Niqris Muzmin (Chronic gout) and to observe any concomitant and adverse effects of formulation. Methods: This single blind, randomized and standard control clinical study was conducted between April 2021 to October 2021 for a period of 28 days. 60 patients diagnosed with chronic gout were divided into two groups, 30 Test group and 30 Control group. The test group was administered with 5g boozidaan in powder form once daily with water

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Achmad Dhimas Herdiyansyah and Akhmad Rizal Dzikrillah. "Aplikasi Biometric Untuk Membantu Identifikasi Wanita Bercadar." Jurnal Teknik Informatika dan Komputer 1, no. 1 (2022): 14–18. http://dx.doi.org/10.22236/jutikom.v1i1.8739.

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Pada saat ini terdapat beberapa permasalahan tentang penggunaan niqab atau cadar, mulai dari masalah pelarangan penggunaan cadar di beberapa instansi dan adanya penyalahgunaan cadar atau niqab (Crosshijaber) yang dimanfaatkan untuk melakukan tindakan tidak terpuji ataupun tindakan kriminal. Berdasarkan permasalahan diatas serta hasil wawancara yang dilakukan dapat disimpulkan bahwa dibutuhkan suatu sistem untuk memfasilitasi para pengguna cadar atau niqab serta membantu sebuah instansi terkait dalam melakukan identfikasi terhadap pengguna tersebut. Penelitian ini dilakukan di Universitas Muham

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De Féo, Agnès. "Les femmes en niqab en France." Socio, no. 11 (October 9, 2018): 141–64. http://dx.doi.org/10.4000/socio.3519.

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Chambers, Lori, and Jen Roth. "Prejudice Unveiled: The Niqab in Court–." Canadian Journal of Law and Society / Revue Canadienne Droit et Société 29, no. 03 (2014): 381–95. http://dx.doi.org/10.1017/cls.2013.62.

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Abstract The public use of the niqab and other religious face coverings is a source of considerable debate in Western nations. The veiled Muslim woman is often constructed as “other,” reviled as backward, represented as in need of rescue, or associated with Islamic extremism. Despite widespread racist attitudes, officially, Canadians purport to support multiculturalism and the equality of all people under the law as guaranteed under section 15 of the Charter. In a recent Supreme Court of Canada decision, R v NS, the Court had to consider the right of a Muslim woman to wear her niqab while test

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Daae Hustad, Berit. "Burka og niqab gir politiske signaler." Sykepleien, no. 10 (November 2015): 56 57. http://dx.doi.org/10.4220/sykepleiens.2015.55340.

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Odhaib, Samih A., Nassar T. Y. Alibrahim, Ibrahim A. Zaboon, and Abbas A. Mansour. "Dress-Style Effect on Vitamin D3 Metabolic Profile." Journal of the Endocrine Society 5, Supplement_1 (2021): A273—A274. http://dx.doi.org/10.1210/jendso/bvab048.555.

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Abstract Background and Objectives:Conservative clothing like niqab and hijab dress-style may affect the vitamin D metabolic parameters even in the predominantly sunny areas of the world, with adequate sunlight exposure throughout the year. Our objective is to evaluate the effect of wearing the niqab or hijab style on different vitamin D3 metabolic parameters in a sample of premenopausal women from Basrah. Methods: This was a cross-sectional observational study on premenopausal women who wore a niqab (n=64), with a comparable age-matched group of women who wore the hijab dress-style (n=60). Bi

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Yaroshevich, Irina. "PRACTICAL METHODS OF PERFORMING EXERCISES FOR THE DEVELOPMENT OF PHYSICAL QUALITIES." Modern Technologies and Scientific and Technological Progress 1, no. 1 (2021): 361–62. http://dx.doi.org/10.36629/2686-9896-2021-1-1-361-362.

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