scholarly journals Pengungkapan Diri Muslimah Bercadar melalui Instagram: Pendekatan Fenomenologi

2020 ◽  
Vol 4 (4) ◽  
pp. 277-288
Author(s):  
Yopi Kusmiati ◽  
Rayhan Bayruni
Keyword(s):  
Social Control ◽  
Qualitative Methods ◽  
Muslim Women ◽  
Phenomenological Approach ◽  
Relationship Development ◽  
Self Disclosure ◽  
The Subject ◽  
The Veil

Nowdays the hijrah culture is becoming a trend. Not a few Muslim women who emigrated by wearing the veil as a face covering, but then it became a challenge for them when they get discrimination, which is linked to terrorism. The phenomenon of veiled Muslim women in Indonesia continues to increase until it has become a trendy outfit as evidenced by the number of veiled Muslim women who are increasingly open on Instagram in expressing themselves. This study uses a constructivist paradigm with qualitative methods and a phenomenological approach. The subject of the study is five Muslimah Instagram users. This study found that there was expressive self-disclosure with enlarged open areas (open self) and Islamic self-disclosure with enlarged hidden self areas. There are functions of expression, self validation, social control and relationship development experienced by veiled Muslim women, and there is no function of self clarification.  This study concluded that Muslims on Instagram can influence the community in removing the negative stigma of muslims and giving direction to other muslims to stay open and not shut away from society.

scholarly journals The Muslim Veil in North America

2004 ◽  
Vol 21 (4) ◽  
pp. 110-112
Author(s):  
Shabana Mir
Keyword(s):  
Social Sciences ◽  
North America ◽  
Historical Development ◽  
Muslim Women ◽  
Basic Information ◽  
The West ◽  
Academic Texts ◽  
The Social ◽  
The Subject ◽  
The Veil

When it comes to Muslims in the West, nothing is a more sensational visualsymbol than the hijab. Due to the current Muslim and non-Muslim fixationon it, scholarly examination of hijab and related issues is necessary.The Muslim Veil in North America examines some of its historical, sociological/anthropological, and theological aspects. Part 1 engages with theveil’s hyper-visibility in Canada. Since the book does not engage with theAmerican experience, I am not sure why the title refers to North America.I enjoyed part 2 immensely, and will use it as a reference on the subject.The bulk of this section explores the historical development of the veil’stheological status and nature. This book is different from, say, Maudoodi’sPurdah, which sees the veil in its contemporary form as a product of historicalprocesses.This book is dedicated to diasporic Muslim women, although introductorymaterial in various chapters addresses readers unfamiliar with Islam. Undergraduates will appreciate its accessibility in comparison tomost academic texts, and it will make the subject comprehensible to layreaders. Unfortunately, this means that the book wavers between being anacademic (education, anthropology, and sociology) and a lay read. This isnot because the entire book is tailored to different kinds of readers, butbecause its two parts are rather disjointed. Part 1 addresses a more lay andintroductory social science-related reader with basic information; part 2, onthe other hand, is a highly specialized examination of exegetical and hadithhistory.The editors, in addressing a gaping void in the literature, possiblyattempt to do too much: specialized theology, history, politics, anthropology,and sampling of “voices.” I would have preferred it to be more selective.Also, “let the voices speak” is a commendable approach, but after a certainpoint we should go beyond it. There is also a line between “reportage syndrome,”writing without an adequate theoretical framework, and skillfulacademic writing, which allows contextualized voices to be heard by fellowacademics within the social sciences. I would also have preferred that thetheology and sociology chapters be connected by common threads ...

scholarly journals PROSES DAN MOTIF PERUBAHAN MODE BERJILBAB STANDAR KE SYAR’I PADA PELAJAR MA AL IRSYAD GAJAH DEMAK

2018 ◽  
Vol 3 (2) ◽  
pp. 227
Author(s):  
Abdul Choliq
Keyword(s):  
Data Collection ◽  
Qualitative Method ◽  
Muslim Women ◽  
Phenomenological Approach ◽  
The Internet ◽  
Muslim Identity ◽  
Process Of Change ◽  
The Public ◽  
Physical Attributes ◽  
The Veil

<p align="center">Abstract</p><p>               Headscarves are something that is familiar to Muslim women who function as someone's Muslim identity. The change in the standard veil mode to the shari'ah that occurs in Madrasah Aliyah students is a new thing out of the ordinary in the Madrasah. The change in the veil style is feared to trigger a negative response from the public who often perceive as a dangerous Islamic group. This study discusses the process of change using the hijab syar'i on students, the motive behind it and the changing attributes after using the hijab syar'i. The method used in this study is a qualitative method with a phenomenological approach. Data collection is done through interview and observation techniques. The results of this study indicate that the process of change towards the headscarf is done slowly by learning the source of books and the internet without studying the scholars 'who understand the problem of syara' about hijab. Furthermore, there are two motives behind the student's decision to switch to the hijab syar'I, which is first: the motive for (motive because) in the form of: religious motives, psychological motives and defense motives. Second, the goal motive (in-order-to-motive) is: the motive for receiving charity and the motive for improving worship. While aspects that change after students wear the hijab syar'I, namely: first, changes in physical attributes, changes in aspects of psychology and changes in idealism in worship.</p><p> </p>

scholarly journals “Bagaimana Mereka Mengubahku?” (Interpretative Phenomenological Analysis tentang Rekonstruksi Identitas pada Muslimah Bercadar)

2020 ◽  
Vol 12 (1) ◽  
pp. 27-47
Author(s):  
Santi Riksa Pratiwi ◽  
Nuke Martiarini
Keyword(s):  
Data Analysis ◽  
Interpretative Phenomenological Analysis ◽  
Muslim Women ◽  
Phenomenological Approach ◽  
Phenomenological Analysis ◽  
Self Identity ◽  
Data Analysis Technique ◽  
Analysis Technique ◽  
Identity Reconstruction ◽  
The Veil

Persepsi masyarakat terhadap muslimah bercadar cederung negatif, namun masih terdapat individu yang memilih untuk bercadar. Diperlukan pemahaman lebih lanjut terkait pembentukan identitas baru atau rekonstruksi identitas pada muslimah bercadar. Tujuan dari penelitian ini untuk mengetahui bagaimana konstruksi identitas yang terbentuk berkaitan dengan identitas diri dan identitas sosial pada muslimah bercadar. Jenis penelitian yang digunakan adalah penelitian kualitatif dengan menggunakan pendekatan fenomenologis. Sumber data dari penelitian ini adalah muslimah yang telah menggunakan cadar minimal dalam waktu 6 bulan dan menjadi bagian dari komunitas P******. Teknik pengumpulan data yang digunakan yaitu dengan menggunakan wawancara. Sebagai wujud dari kredibilitas penelitian, peneliti menggunakan kualitas penelitian dengan merujuk pada empat kualitas esensial. Teknik analisis data yang digunakan oleh peneliti merupakan teknik analisis data melalui pendekatan fenomenologis dengan IPA (Interpretatif phenomenological analysis). Hasil penelitian menemukan sepuluh tema berkaitan dengan fungsi kognitif, perasaan, perilaku, dan faktor yang mempengaruhinya. Fungsi kognitif yang muncul pada muslimah bercadar yaitu pemikiran bahwa cadar sangat bermanfaat, ketaatan terhadap hukum agama semakin kuat, keinginan berbuat baik agar mendapatkan surga, pengalaman buruk dengan laki-laki hingga mengenal cadar, serta meneladani kepribadian Rasul dan sahabat Rasul. Tema terkait perasaan yaitu perasaan lebih nyaman ketika bercadar. Tema terkait perilaku yaitu berperilaku sebaik mungkin dan mengajak orang lain. Tema terkait faktor yang mempengaruhi muslimah bercadar yaitu keluarga yang memahami keputusan untuk bercadar, pengaruh komunitas dakwah P****** yang cukup kuat, serta lingkungan pertemanan, tetangga dan masyarakat umum yang kurang mendukung.  Public perceptions of veiled Muslim women tend to be negative, but there are person who still choose to veiled. Further understanding is necessary regarding the construction of a new identity or identity reconstruction in veiled Muslim women. The aim of the study was to find out how identity construction formed was related to self identity and social identity in veiled Muslim women. The type of this study was qualitative research using a phenomenological approach. Sources of data from this study are Muslim women who have used veils in the span of 6 months to 2 years and become part of the P ****** community. Data were collected by interviews. As a research credibility, researcher use the quality of research by referring to four essensial qualities. The data analysis technique used by researchers is a data analysis technique through a phenomenological approach with IPA (Interpretative phenomenological analysis). The results of the study, found ten themes about cognitive functions, feelings, behaviors, and factors that influence it. Themes about cognitive namely the thought that the veil is very useful, adherence to religious law is getting stronger, the desire to do good to get heaven, bad experiences with men untill she wore the veil, emulate personality of Apostle and friend of the Apostle. There are a theme about feeling, that was feeling more comfortable when using veil. Themes about behaviors, that was behaving as well as possible and inviting others, families who understanding the decision to veiled, the influence of the P ****** da'wah community is strong enough, and the environment of friends, neighbors and the general public is less supportive. These themes were concluded to lead to identity reconstruction in veiled Muslim women.

scholarly journals Penggunaan Fitur Media Sosial Instagram Stories Sebagai Media Komunikasi

2021 ◽  
Vol 3 (1) ◽  
pp. 26-32
Author(s):  
Zike Martha
Keyword(s):  
Social Media ◽  
Social Control ◽  
Relationship Development ◽  
Self Awareness ◽  
Self Disclosure ◽  
The Public ◽  
Uses And Gratification ◽  
The Social ◽  
Self Development ◽  
The Media

Instagram is one of the social media which is widely used by the public. They use the media not only to fill their free time, but also to reveal their previously hidden information. This study aims to find out how people reveal themselves through the Instagram story feature on social media of Instagram. This study uses descriptive qualitative research method with the theory of self-disclosure and the theory of Uses and Gratification as a theory in analyzing self-disclosure in Instagram story. Data collection techniques used were through interviews and documentation. The data were then analyzed using the stages of data reduction, data presentation, and drawing conclusion. The result showed that self-disclosure depends on the mood (mood) and tends to be due to the dyadic effect, and depends on the personality of an individual. The content of the message expressed in accordance with the needs and desires of an individual was also in accordance with the goals to be achieved based on the dimensions of the purpose of self-disclosure which are used as the unit of analysis in this study such as expression, self-cleaning, social control, and relationship development. to express feeling and self-development to gain self-awareness as social control, and to increase the intimacy of a relationship. Keywords: instagram story; self disclosure; uses and gratification  

scholarly journals Motif dan Makna Berjilbab Mahasiswi Komunikasi Universitas Tadulako Palu

2020 ◽  
Vol 4 (1) ◽  
pp. 67-84
Author(s):  
Sitti Murni Kaddi ◽  
Enjang Muhaemin
Keyword(s):  
Muslim Women ◽  
Phenomenological Approach ◽  
Female Students ◽  
Communication Studies ◽  
Dress Code ◽  
The Past ◽  
Political Sciences ◽  
Depth Interview ◽  
The Future ◽  
The Veil

This research is motivated by the increasing use of the veil among female students. Although basically wearing the hijab is a dress code that is required by Islam for Muslim women, but it is proven that only some of them wear the hijab. This reality shows, besides the syar'i provisions that are obeyed, there seems to be something else that makes some Muslim women feel confident to wear the hijab. This research-based paper aims to find out the motives and meanings of wearing headscarves by the students of Communication Studies at the Faculty of Social and Political Sciences, Tadulako University, Palu. The study uses qualitative research methods, with in-depth interview techniques, and observation, with the aim of exploring the motives and veiled meanings of the female students. Research uses a phenomenological approach. The results of the study concluded two things. First, the motives of female students wearing headscarves are divided into two, namely the motives of the past and the motives of the future. Motives of the past are encouraged because of encouragement and advice from parents and family, as well as shar'i motifs based on obligations established by Islam. The future motives underlying the female students using veil are divided into the motive of wanting to avoid bad things, wanting to control their behavior, and wanting to be appreciated. Second, related to self-meaning, the students who wear the hijab interpret it as proof of love for God, and as a service to both parents. Penelitian ini dilatarbelakangi semakin meningkatnya penggunaan jilbab di kalangan mahasiswi. Kendati pada dasarnya menggunakan jilbab merupakan aturan berpakaian yang disyariatkan Islam bagi perempuan muslim, namun terbukti hanya sebagian yang menggunakan jilbab. Realitas ini menunjukkan, selain ketentuan syar’i yang ditaati, sepertinya ada hal lain yang membuat sebagian perempuan muslimah merasa yakin untuk menggunakan jilbab. Tulisan berbasis penelitian ini bertujuan untuk mengetahui motif dan makna pemakaian jilbab yang dilakukan para mahasiswi Ilmu Komunikasi FISIP Universitas Tadulako Palu. Penelitian menggunakan metode penelitian kualitatif, dengan teknik wawancara mendalam, dan observasi,  dengan tujuan menggali motif, dan makna berjilbab para mahasiswi. Penelitian menggunakan pendekatan fenomenologis. Hasil penelitian menyimpulkan dua hal. Pertama, motif mahasiswi memakai jilbab  terbagi menjadi dua, yaitu motif masa lalu dan motif masa depan. Motif masa lalu didorong karena dorongan dan nasehat dari orang tua dan keluarga, serta motif syar’i yang didasarkan pada kewajiban yang ditetapkan Islam. Adapun motif masa depan yang mendasari mahasiswi menggunakan jilbab terpilah pada motif ingin menghindari hal-hal buruk, ingin mengontrol tingkah laku, dan ingin dihargai. Kedua, berkaitan dengan makna diri,  para mahasiswi pemakai jilbab memaknainya sebagai bukti sayang kepada Allah, dan sebagai bakti kepada kedua orang tua.

QUR'A¯N AND THE VEIL: CONTEXTS AND INTERPRETATIONS OF THE REVELATION

2004 ◽  
Vol 1 (2) ◽  
pp. 277-295 ◽  
Author(s):  
Emi Goto
Keyword(s):  
Muslim Women ◽  
The Veil ◽  
The Relationship ◽  
Early Islamic ◽  
Islamic Society ◽  
Over Time

Though veiling by Muslim women has been discussed from many angles and with various methodologies, the very basis of the discussion – the relationship between the Qur'a¯n and the veil – still remains unclear. This paper returns to this basis, focusing on three relevant passages from the Qur'a¯n (33:59, 33:53, 24:31). An analysis of the first two of these passages in association with a number of prophetic traditions [hadi¯th] shows clearly that one of the main purposes of veiling in early Islamic society was to distinguish, and secure the safety or status of, privileged women. Problematic is Verse 24:31, which contains another reason for veiling in Islam: to cover women's beauty. Because of the ambiguity of the words contained in this passage, and the absence of any solid hadi¯th concerning it, ample room for interpretation was provided for later religious authorities. The extent of covering changed over time and so did the grounds for argument. By following major exegetic texts [tafsi¯r] on this verse from the ninth to the fourteenth centuries, this paper shows the relationship between the Qur'a¯n, hadi¯th, tafsi¯r, and the veil.

scholarly journals The Experimental Generation of Interpersonal Closeness: A Procedure and Some Preliminary Findings

1997 ◽  
Vol 23 (4) ◽  
pp. 363-377 ◽  
Author(s):  
Arthur Aron ◽  
Edward Melinat ◽  
Elaine N. Aron ◽  
Robert Darrin Vallone ◽  
Renee J. Bator
Keyword(s):  
Attachment Style ◽  
Relationship Development ◽  
Relationship Building ◽  
Self Disclosure ◽  
Small Talk ◽  
Interpersonal Closeness ◽  
The Relationship ◽  
Theoretical Issues ◽  
Intensity Study ◽  
Adequate Power

A practical methodology is presented for creating closeness in an experimental context. Whether or not an individual is in a relationship, particular pairings of individuals in the relationship, and circumstances of relationship development become manipulated variables. Over a 45-min period subject pairs carry out self-disclosure and relationship-building tasks that gradually escalate in intensity. Study 1 found greater postinteraction closeness with these tasks versus comparable small-talk tasks. Studies 2 and 3 found no significant closeness effects, inspite of adequate power, for (a) whether pairs were matched for nondisagreement on important attitudes, (b) whether pairs were led to expect mutual liking, or (c) whether getting close was made an explicit goal. These studies also illustrated applications for addressing theoretical issues, yielding provocative tentative findings relating to attachment style and introversion/extraversion.

scholarly journals Building and Mobilizing Social Capital: A Phenomenological Study of Part-time Professors

2016 ◽  
Vol 8 (2) ◽  
pp. 57-70
Author(s):  
Sarah Jamieson ◽  
Jenepher Lennox Terrion
Keyword(s):  
Social Capital ◽  
Social Networks ◽  
Qualitative Methods ◽  
Phenomenological Study ◽  
Phenomenological Approach ◽  
Part Time ◽  
Barriers To Communication ◽  
The University

This paper explores the experiences of new part-time professors (instructors hired on a semester-by-semester basis that have been working at the institution for less than five years) and considers the phenomenon of how they connect with peers. It examines whether a lack of connection exists among part-time professors at the University of Ottawa and how this may affect their experience (i.e. teaching and career), lead to barriers to connection, and affect their social capital (i.e., their ability to access or use resources embedded in their social networks). Using Moustakas’ (1994) phenomenological approach for collecting and analyzing data and Creswell’s (2007) approach for establishing validity, we uncovered several thematic patterns in participants’ experience that indicate barriers to connection and affect the ability to access and mobilize social capital: Feeling uncertain or impermanent, isolated, overwhelmed, and like second-class citizens. The paper concludes that inadequate social capital may not only influence part-time professors – it may also have problematic implications for students, the department, and the University as a whole. Keywords: Social capital, barriers to communication, phenomenology, qualitative methods, part-time professors

scholarly journals أحكام النقاب عند الألباني والأئمة الأربعة

2019 ◽  
Vol 19 (1) ◽  
pp. 51-66
Author(s):  
Amri Azhari
Keyword(s):  
Islamic Law ◽  
Muslim Women ◽  
Body Part ◽  
The Other ◽  
Second Opinion ◽  
Good Works ◽  
Primary Body ◽  
The Face ◽  
Great Scholar ◽  
The Veil

There are two different thoughts of the scholars since the last period to the present about the use of Veil. The first thought which oblige a woman Muslim to close the face [Veiled] in front of the male who is not her Mahram; because the face is a primary body part that must be covered. This thought being the opinion of Imam Ahmad bin Hambal, and a strong thought of Imam Syafi'i. The second opinion says Istihbab [Highly recommended], this being the opinion of the Imam Malik and Abu Hanifah's thought and Imam Malik, but, on the other thought of Hanafi and Maliki, since then,  they oblige a veiled woman when they're worried about a slander that will occurr to them. It could happen to her if she is pretty girl, so it appears a libel damages and a malice outbreaking. As this opinion asserted by Al imam Ibn ' Abidin Alhanafi his book [Raddul Muhtar ' Ala Addurul Mukhtar] said: the young girl is prohibited to open her face in the presence of a male [that is not her mahram], it does not because of the face is a body part that must be covered, nevertheless it is concerned as a defamation that occur to the tempted men though his desires are not appeared. Then, the thought about this istihbab is strongly assumed by Shaykh Muhammad al-Albani, a great scholar in the field of Hadith. In addition, he also has a considerable role in enriching the treasure in the field of Islamic law by producing a good works such as the book: (Hijab Almar-ah Almuslimah Fii Alkitaab Wa Assunnah) and a book (Arradul Mufhim ' Ala Man Khalafa Al ulamaa Wa tasyadda Wa ta'shshaba Wa alzama  Almar ata antastura Wajhaha Wa kaffaiha Wa awjaba Wa lam yaqna ' Biqaulihim Innahu Sunnatun  wa Mustahabbun). those two books were his Ijtihad about the use of the veil and islamic law.  Mustahabbun/Sunnah (highly recommended for Muslim women and it does not up to the obligatorily required status). Based on the some Imam Madzhab's thought being compared with the opinions of Shaykh Muhammad al-Albani about the veil, as a result, the author of this scientific works has  aims to explain a different thought among Mutaqaddimin and Muakhkhirin scholars about the veil. I pray to Allah, may Allah gives a great benefits, Aamiin Yaa Rabbal 'alamiin.Para Ulama sejak dahulu sampai sekarang berselisih paham tentang hukum Cadar dangan dua pendapat: yang pertama pendapat yang mewajibkan seorang wanita muslimah untuk menutup wajah [ Bercadar ] didepan laki-laki yg bukan Mahram; dikarenakan Muka adalah Aurat yang wajib di tutut, hal ini menjadi pendapat Imam Ahmad bin Hambal, dan pendapat yang kuat dalam madzham Imam Syafi’. Yang kedua pendapat yang mengatakan Istihbab [ Sangat di anjurkan] , ini menjadi pendapat Madzhab Imam Abu Hanifah dan Imam Malik, Namun di sisi lain para ulama Hanafi dan Maliki- sejak dahulu kala meraka mewajibkan wanita bercadar ketika di khawatirkan terjadinya fitnah yang akan menimpanya; hal tercebut bisa terjadi jika seorang wanit yg cantik maka timbullah fitnah berupa kerusakan dan merebaknya kefasikan. Sebagaimana pendapat ini di tagaskan oleh Al imam Ibnu ‘ Abidin Alhanafi di dalam kitab beliau [ Raddul  Muhtar  ‘Ala  Addurul Mukhtar ]  berkata: Wanita yg masih muda di larang membuka wajah di hadapan laki-laki [ yg bukan mahram baginya] , bukan karena wajah iyu Aurat , namun khawatir fitnah yg akan menimpa laki- laki seperti terlena/ tergoda walaupun tidak bangkit syahwatnya. Lalu pendat yg mengatakan Istihbab ini di kuat oleh Syaikh Muhammad Nashiruddin al Albani, beliau adalah seorang yang mampuni dalam bidang hadits. Di samping itu beliau juga memiliki peran yang cukup besar dalam memperkaya khazanah  dalam bidang hukum-hukum Islam dengan karya-karya yang bermutu semisal buku beliau:  ( Jilbab Almar-ah Almuslimah Fii Alkitaab Wa Assunnah ) Dan kitab  ( Arradul Mufhim ‘Ala Man Khalafa Al ulamaa Wa tasyadda Wa ta’shshaba Wa alzama Almar-ata An Tastura Wajhaha Wa kaffaiha Wa awjaba Wa lam yaqna’ Biqaulihim Innahu Sunnatun Wa Mustahabbun .dua  buku tersebut merupakan Ijtihad beliau tentang hukum Cadar  dalam huk um Islam yaitu: Mustahabbun/ Sunnah ( Sangat di anjurkan bagi wanita muslimah dan tidak sampai ke status Wajib). Berangkat dari pendapat Para Imam- imam Madzhab dan di bandingkan dengan pendapat Syaikh Muhammad Nashiruddin al Albani tentang Cadar, maka Penulis karya Ilmiah ini bertujuan untuk menjelaskan khilafiyah di antara ulama Mutaqaddimin dan Muakhkhirin tentang Cadar tersebut. Saya berdoa kepada Allah Suabhanu Wata’aala memberikan Manfa’at  yang  besar, Amiin Ya Rabbal ‘Alamiin .   اختلاف العلماء قديماً، وحديثا في حكم النقاب على قولين: الأول: يجب على المرأة ستر وجهها أمام الرجال الأجانب؛ لأن الوجه عورة، وهو مذهب الإمام أحمد، والصحيح من مذهب الشافعي، الثاني: استحباب النقاب، وهو مذهب أبي حنيفة ومالك، لكن أفتى علماء الحنفية والمالكية - منذ زمن بعيد - أنه يجب على المرأة ستر وجهها، عند خوف الفتنة بها أو عليها، والمراد بالفتنة بها: أن تكون المرأة ذات جمال، والمراد بخوف الفتنة عليها، أن يفسد الزمان بكثرة الفساد وانتشار الفساق؛ قال "ابن عابدين الحنفي" في (رد المحتار على الدر المختار): "وتمنع المرأة الشابة من كشف الوجه بين رجال، لا لأنه عورة، بل لخوف الفتنة كمسه وإن أمن الشهوة. إن العلماء الذين يقولون باستحباب حكم النقاب لقد أيده الشيخ محمد ناصر الدين الألباني, كان رجلا بارعا في المجال الحديثي وله مساهمة غير قليلة في إثراء المكتبة الفقهية الإسلامية بالمؤلفات المفيدة منها: جلباب المرأة المسلمة في الكتاب والسنة والرد المفحم على من خالف العلماء وتشدّد وتعصب وألزم المرأة أن تستر وجهها وكفيها وأوجب ولم يقنع بقولهم: إنه سنة ومستحب, ومنخلال كتابيه راى وأخذ القول مجتهدا أن النقاب مستحب/ سنة وليس بواجب. انطلاقا من أراء العلماء المتقدمين والمعاصرين ثم المقارنة باجتهاد الشيخ الألباني عن النقاب, فلبى الباحث كتابة هذه الرسالة مبيّناً عن خلافية العلماء في أحكام النقاب, الله أسأل أن يمن علي الأجر والنفع الكبير, ويرزقنا العمل الصالح, آمين يا رب العالمين

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