Practical words and the challenge of hijab – Mehr news agency Iran and world’s news

According to Mehr news agency, Zainab Tajik, researcher of religious and jurisprudential issues, about the issue of hijab Stated: Hijab has always been very important and key in all cultures and religions. Whether it has been considered as a biological-natural thing, or when it has been considered as a cultural-value category, or in religions that have been treated as an important religious-belief principle. Even today, in the range of social and global developments, the hijab has a special and special place as a symbol of identity and culture of a Muslim woman.

During the last half century and with the increase of women’s social activity and changes in women’s issues, the category of hijab has undergone changes and problems to the extent that some consider the issue of hijab as one of the important and decisive issues that the Islamic Republic is dealing with and the type of confrontation with Hijab, the main movement of the system will undergo changes.

In order to solve this problem, in addition to cultural and social activities, attention should also be paid to different interpretations of hijab, and all planning should be based on the most important theological, theological, anthropological and feminological foundations of Islam and the Shiite school in order to institutionalize the culture of chastity and hijab. Different types of theological bases about women lead us to different readings of hijab. In this article, after reviewing and briefly analyzing different interpretations of hijab, the interpretation based on reason based on revelation and indicating the theological-social approach of Shia religion in the direction of civilization will be explained. It seems that one of the solutions to the hijab challenge in Iran is to strengthen this discourse about the hijab.

Most of the research related to hijab shows the decreasing trend of women’s attention to Islamic clothing.[۱] This indicates the weakening and non-compliance of Iranian women with the traditional approach to hijab. After the Islamic revolution and the provision of women’s presence in various social and scientific fields, the traditional view and approach to the category of chastity and hijab did not respond to women and caused women to stay away from hijab.

This approach, which has a longer history than other approaches to hijab, is associated with presuppositions such as recommending women’s concealment and sedition of femininity, and avoids any mixing of men and women in areas that are defined as masculine. This view and approach considers women’s presence and social activity as a threat to men’s spirituality, which should be strictly avoided.

This reading of Hijab was very popular Hor and femininity becomes unique in private and family spheres.

Some of the contemporary jurists also follow the same approach of covering women completely, even the face Shroud are also considered obligatory and in accordance with caution.[۲] In this view, not only the social presence of women is not necessary for the movement of the Islamic society, the more women are placed in the position of the house, the better it will be and the Islamic society will become more Islamic.

In this approach, regardless of the comprehensive view of the Qur’anic verses and the intellectual system of Islam, it has been looked at with the category of hijab and even the limit of veiling. Proponents of this type of view have sought to solve women’s issues with appearances and not using rationality and philosophy, which resulted in women not accompanying this reading.

The anthropological approach that has been the premise of this reading is the developmental superiority of men and masculinity over women and femininity, and this type of view, which came from ancient Greece and distorted religions, has also entered Islam, overshadowing all jurisprudential, legal, cultural and social issues. has dropped

This type of view was strongly opposed and criticized in the same years when the original movement of the Islamic Revolution was being formed. Professor Motahari’s efforts in rejecting veiling and veiling of women were in criticism of such an approach to the category of hijab.[۳]

Feminist approach to hijab

Emphasizing the choice of hijab as a natural right of women, this approach challenges the mandatory nature of hijab and the imposition of a specific style of clothing on women, and believes that fighting against this law has created resistance in women to achieve their rights.

Some Muslim feminists consider the dominant reading of hijab as isolation for Muslim women and believe that reducing hijab and chastity to a piece of cloth will make the word hijab empty of its original meaning.[۴] According to some Muslim feminists, making the hijab compulsory will lead to depriving women of their Muslim rights and preventing women from social activities.[۵]

This approach to hijab and the laws and rules of Islam is a kind of secularism individualism And empiricism has emerged, the result of which will be the loss of spiritual and Islamic values ​​in women’s issues. In this approach, the individual will be the criterion for recognizing and determining values ​​and will ultimately lead to relativism.

A verbal approach to hijab

This approach, which originates from Islam’s comprehensive view of women, started simultaneously with the formation of the Islamic Revolution movement with the positions of people such as Imam Khomeini, Shahid Motahari, Ayatollah Taleghani and Allameh Tabatabai, and after the Islamic Revolution, it took a new life with the guidelines of the Supreme Leader.

This social theological approach of hijab, which is based on defending the human identity of women, the equality of femininity and masculinity Hait The value is the acceptance of the differences between femininity and masculinity (in terms of physical, mental, emotional and resourcefulness) and the necessity of women’s social presence to create a modern Islamic civilization. This reading will lead to a dignified reading of the hijab and will help to make the word more practical and leave this science out of the narrow fence of abstractions.

One of the most important features of this reading of hijab is based on chastity is, by examining the words of Islamic revolution thinkers, we come to the conclusion that chastity is placed in the central point in the interpretation of hijab. For example, Professor Motahari rejects the meaning of hijab as veiling and concealment pesto Remaining a woman, modesty, chastity, and covering is a measure on the part of the women themselves valuable It means staying and maintaining the position of women in front of men.[۶] In Imam Khomeini’s thought, hijab and chastity reach a unity that is for women’s social activity Firstly they need[۷] They emphasize that women should work together with men in all social and political fields by maintaining hijab and chastity.[۸]

As can be seen, in this reading of hijab, women are no longer a seditious imperfect being whose social presence is a threat to men’s spirituality. Rather, the social presence of women is necessary and necessary to complete the original movement of the Islamic revolution, and the hijab is a means to preserve the dignity of women. In this theological approach of the hijab, which is based on the comprehensiveness of the Islamic religion in the direction of giving dignity to women, the hijab is a problem development It has become meaningful and according to the changes of women in the world society, it provides the field for the active presence of Muslim women in various social, political, and scientific fields.

Another characteristic of the theological approach to hijab is the reading of an identity as a symbol of a Muslim woman. During Reza Khani’s time, the hijab was introduced by the government in order to accompany middle-class and wealthy women, and it caused a customary issue to become a political issue, and the hijab was raised as a symbol against the government. That is, the hijab, which was presented by the government as a symbol of the backwardness of Muslim women, became a symbol of resistance and identity of Iranian Islamic women. This event caused an important and effective turn in different readings of hijab. Some western researchers write about the same meaning of hijab as follows:

“the look symbolically Hijab in the West is due to the fact that Muslim women no longer want to be seen as the same as Westerners. They are trying to gain and confirm their identity as a Muslim woman. Choosing hijab for them is not only an individual religious matter, but they willingly accept hijab as a symbol of their identity.[۹]

The Supreme Leader’s words express the identity meaning of hijab. They mention the hijab as a national Iranian dress and a symbol of the spread of Islam and a message carrier to other societies.[۱۰] The turning of the meaning of hijab from an individual and purely religious matter to an identity and revolutionary media is completely evident in his words, to the point where he says that women’s hijab is superior to the country’s flag. [۱۱]

This was an obvious turn from the meaning of hijab with a verbal approach in the direction of giving identity to the Iranian Muslim woman. This symbolic reading also meaning Expressing women’s hijab action This issue is at the global level and guarantees the preservation of women’s human dignity.

Considering that the Islamic revolution’s main view on the issue of hijab was the social theological approach of hijab, it seems that chastity and hijab have not been given much attention in the cultural and social planning. If this approach to hijab is not carefully considered by the authorities and Iranian women do not feel dignified by their hijab, harsh treatment in these cases will not only help to spread the culture of chastity and hijab, but also causeLodge It will also be veiled

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PS:

[۱] See the article “Development and conflict” from Faramarz Rafipour.

[۲] for example Seyyed Tabatabai and Seyed Rouhani, 1412, 1,332.

[۳] Motahari, 7, 1374.

[۴] Marnesi, 1390, 164.

[۵] Vahdati, 1385, 176.

[۶] Professor Motahari, 1385, 19, 43-43.

[۷] Imam Khomeini, 1368, 5, 294.

[۸] Ibid., 19, 185.

[۹] Daly-1999-149.

[۱۰] Meeting with a group of female doctors from all over the country on 26 December 2018.

[۱۱] Meet by hand Insurers Sports Martyrs Congress, 21 December 1994.