hijab in Islam

Through an analytical approach, the present research is an attempt to find fair answers to such questions, investigating the issue of “hijab”‌ in Islamic community and among other peoples and nations in the past as well as analyzing its philosophy by benefiting from the original sources of Islamic school of thought, thereby achieving a clear vision for the status of implementing this stable and firm value within the contemporary Iranian society.

‘Hijab’ is an Arabic word which literally means to put on, to cover, curtain, veil or covering (noun); however, among all these meanings, curtain or veil is more common and as a result it has led many people to suppose that Islam wants women to always stay at home behind the curtains and not to go out.

In this regard, the great scholar, Martyr Morteza Motahhari states: “Covering for women in Islam means that in their interactions with men, women cover their bodies and don’t try to exhibit themselves or have coquettish behavior”‌. [1]

 The related verses in Qur’an as well as jurists’ Fatwa in this regard refer to and highlight this principle. The module for covering in Islam can be achieved via Qur’an and tradition sources. In related verses, the term ‘hijab’ is not directly used.  In other words, the verses in this regard, in holy chapters of either Noor or Al-Ahzaab indirectly refer to the limitations with regard to dress code and the interaction between men and women without using the word ‘hijab’.[2]

Considering the abovementioned words, ‘Islamic hijab’ or ‘Islamic covering’ will be succinctly explained and described in the next parts of this article.

Notes:

[1]Motahhari, Morteza, 1996. Hijab.Sadra Publishing Center , 43th Edition, P. 28

[2]  Ibid

human rights in islam: Fair Treatment of Enemy

 the Battle of Jamal, when the people of Basra were defeated and escaped away, the soldiers of Islam followed them. Amidst the fight and flee a pregnant woman from Basra was struggling hard to escape. She fell on the ground and died along with her instantly born child. When they reported this touching incident to Imam Ali (A.S), he became very upset. The Imam summoned his husband. In his presence, Imam Ali (A.S) asked the witnesses:

 ?Who died first, mother or the childchil-

. They said: New born child died earl.

:The Imam issued the following orde:

“Pay two-third of the blood money for the child and half of the blood money of the woman to her husband, and one-third of the blood money of the child and half of the blood money of the woman to her relatives.”1

Although the people of Basra set up an uprising and killed 500 companions of Imam Ali (A.S) before the breakout of war, they were defeated. Although the defeated armies and people in all wars are not given any rights and choice, Imam Ali (A.S) who is a perfect example of humanity, observed the rights of his enemies and became upset with such an incident as the death of a woman and her child at war.

The above incident indicates that Islam respects the rights of the defeated enemy and instructs Muslims to treat the enemy fairly.

Translated by: Sadroddin Musawi

Note:

1. Sheikh Tousi, Tahzib al-Ahkam, Vol. 8; Koleini, Forou’ Kafi, P. 354

hijab and its philosophly

If we consider  human being and his/her existential structure in terms of both physical and mental aspects and consequently have a look at the  hidden motivations and various desires in his/her character and essence which is called ‘Nature’, we can easily understand that one of the strongest, biggest and highest desires within him/her is the ‘sexual desire’; a desire which can easily be a source of many big and  unforgivable sins and transform the human being’s happy and enduring life into a life full of misery and pestilence if it is not controlled in a correct way.