Hijob – Hijab

5.2 Qonuniy taqiqlar

• 5.2.1 Musulmon olami
• 5.2.2 Evropa

• 6.1 Muqova variantlari
• 6.2 Musulmon bo’lmagan

Islomiy kitoblarda

Qur’on

Qur’on musulmon erkaklar va ayollarga kamtarona kiyinishni buyurgan, ammo bu ko’rsatmalarni qanday talqin qilish kerakligi to’g’risida kelishmovchiliklar mavjud. Kiyinish bilan bog’liq oyatlarda atamalar ishlatilgan ximor (bosh qopqog’i) va jilbab (kiyim yoki plash) o’rniga ḥijob. [7] Qur’onda keltirilgan 6000 dan ortiq oyatlarning qariyb yarim o’ntasi ayolning jamoat joyida kiyinishi yoki yurishi uslubiga tegishli. [20] Oddiy kiyinish talabining eng aniq oyati 24-sura: 31, ayollarga avrat joylarini himoya qilishlarini va rasmlarini chizishlarini aytdi ximor ularning bag’rida. [21] [22]

Va mo’min ayollarga aytingki, ular ko’zlarini tushirib, avratlarini himoya qilsinlar. ular o’zlarining go’zalliklari va bezaklarini (agar ular paydo bo’ladigan narsalardan tashqari) namoyish qilmasalar; ular o’zlarining rasmlarini chizishlari kerak ximor O’zlarining go’zalliklarini faqat erlariga, otalariga, erlarining otalariga, o’g’illariga, erlarining o’g’illariga, aka-ukalariga yoki ukalarining o’g’illariga, opa-singillarining o’g’illariga, yoki ularning ayollariga yoki qullariga ko’rsatmasliklari kerak. ularning o’ng qo’llari yoki jismoniy ehtiyojlardan holi erkak xizmatkorlar yoki jinsiy aloqa sharmandaligini sezmaydigan kichik bolalar; Va o’zlarining yashirin bezaklariga e’tiborni jalb qilish uchun oyoqlarini urmasliklari kerak.

Yo payg’ambar! Xotinlaringizga, qizlaringizga va haqiqiy imonli ayollarga tashqi kiyimlarini (chet elda bo’lsa) ustiga kiydirishni buyuring: bu ularning ajralib turishi va ta’qib qilinmasligi uchun eng qulaydir.

Islom tafsirchilari odatda ushbu oyat ayollarning jinsiy zo’ravonligiga ishora qilayotganiga qo’shilishadi Madina. Bundan tashqari, erkin ayolga murojaat qilish ko’rinadi, buning uchun Tabariy keltiradi Ibn Abbos. Ibn Kasir deb ta’kidlaydi jilbab ozod musulmon ayollarni ayollarnikidan ajratib turadi Johiliya Shunday qilib, boshqa erkaklar o’zlarini erkin ayollar ekanliklarini bilishadi, qullar yoki fohishalar emas, bu o’zlarini yopib qo’yish g’ayri musulmonlarga tegishli emasligini anglatadi. U keltiradi Sufyon al-Savriy Bu o’zlarini bezab turgan musulmon bo’lmagan ayollarga qarashga ruxsat sifatida ko’rilishi mumkin bo’lsa-da, shahvatdan saqlanish uchun bu yo’l qo’yilmaydi. Al-Qurtubiy ozod bo’lganlar uchun bu oyat haqida Tabariy bilan bir fikrda. Uning xabar berishicha, to’g’ri nuqtai nazar a jilbab butun tanani qamrab oladi. U shuningdek Sahoba aytganidek, bu endi a rida (tanani yuqori qismini yopadigan shol yoki doka). Shuningdek, u fikrlarni ko’rib chiqadigan ozchiliklarning fikri haqida xabar beradi niqob yoki jilbab kabi bosh kiyimi. Ibn Arabiy Haddan tashqari qoplama ayolni tanib olishning iloji yo’q, deb oyat eslatib o’tilgan deb hisoblagan, ammo Qurtubiy ham, Tabariy ham tan olish so’zi erkin ayollarni ajratish haqida fikrga qo’shilishgan. [23] Ba’zi olimlarga yoqadi Ibn Xayyan, Ibn Hazm va Muhammad Nosiruddin al-Albani oyatning keng tarqalgan izohini shubha ostiga qo’ydi. Xayyan erkin ayollarni ham, qullarni ham ikkinchisi deb ataydigan “mo’min ayollar” shahvatni osonroq jalb qilishi va ularning chetlashtirilishi aniq ko’rsatilmaganligiga ishongan. Hazm ham bu musulmon qullarni qamrab oladi, deb ishongan, chunki bu qulni xo’rlamaslik yoki u bilan erkin ayol bilan zino qilmaslik qonunini buzadi. U Muhammadga tegishli bo’lmagan har qanday narsani e’tiborsiz qoldirish kerakligini aytdi. [24] So’z ḥijob Qur’onda ayollar kiyimi emas, balki fazoviy bo’linma yoki parda nazarda tutilgan. [7] Ba’zida uning ishlatilishi, xuddi Muhammadning xotinlarini uning uyiga tashrif buyuruvchilarni ajratib turadigan ekranga ishora qilgan oyatda bo’lgani kabi (33:53), boshqa hollarda bu so’z xudo bilan o’lim odamlarini ajratishini bildiradi (42:51), gunohkorlar. va solihlar (7:46, 41: 5), imonlilar va imonsizlar (17:45) va zulmatdan nur (38:32). [7] Ning izohlari ḥijob ajratishni uch turga bo’lish mumkin: ko’rish to’sig’i, jismoniy to’siq va axloqiy to’siq. Vizual to’siq (masalan, Muhammadning oilasi va atrofdagi jamoat o’rtasida) ko’zdan yashirishga xizmat qiladi, bu esa ramziy chegaraga urg’u beradi. Jismoniy to’siq, masalan, elita ayollari uchun qulaylik va shaxsiy hayotni ta’minlaydigan makon yaratish uchun ishlatiladi. Ifoda kabi axloqiy to’siq qalblar pokligi Muhammadning xotinlari va ularga tashrif buyurgan musulmon erkaklarga nisbatan harom narsalarni qiladi. [20]

Hadis

Bu maqola juda ko’p narsalarga tayanadi ma’lumotnomalar ga asosiy manbalar. Iltimos, buni qo’shib yaxshilang ikkilamchi yoki uchinchi darajali manbalar. ( 2016 yil avgust ) (Ushbu shablon xabarini qanday va qachon olib tashlashni bilib oling)

Marokash hijob kiygan qizlar

• Rivoyat qildi Ummu Salama Hind binti Abi Umayya, Ummul Mu’minin: “” Ularning ustki kiyimlarini o’zlariga kiydiringlar “degan oyat nozil bo’lganida, ansor ayollari tashqi kiyim kiyib boshlariga osilgan qarg’alar kabi chiqdilar.” 32:4090. Abu Dovud ushbu hadisni sahih deb topdi.
• Rivoyat qildi Safiya binti Shayba: “Oysha aytar edi:” Qachonki (oyat): “Ular pardalarini tortishlari kerak (ximaar) ularning bo’yinlari va ko’kraklari ustiga (juyyub), “nozil bo’ldi, (ayollar) bellarini choyshablarini qirralarini kesib, o’zlarini yopdilar (arabcha: Fāخْtamarْna ‎, yoqilgan ‘hijob kiyish’) kesilgan qismlar bilan. ‘” Sahih al-Buxoriy, 6:60:282, 32:4091. Ushbu hadis ko’pincha “. va ularning boshlari va yuzlarini mato bilan kesilgan” deb tarjima qilinadi. [28] matnda ishlatiladigan arabcha so’z sifatida (arabcha: Fāخْtamarْna ) Yuzni o’z ichiga olishi yoki chiqarib tashlashi mumkin edi va bor edi ikhtilaf yuzni yopish kerakmi farḍ yoki majburiy. Eng ko’zga ko’ringan sharhyoki Sahihi Buxoriyning izohi Fatu al-Bori bu qaysi yuzni o’z ichiga olganligini bildiradi.
• Yahyo menga Malikdan Muhammad ibn Zayd ibn Qunfuddan rivoyat qildi, uning onasi Payg’ambar alayhissalomning xotini Ummu Salamadan: “Ayol namozda qanday kiyim kiyishi mumkin?” U: “U ximor (ro’mol) va diri’da namoz o’qishi mumkin” (arabcha: Aldدrّْi ‎, yoqilgan “qalqon, armatura”, tarjima qilish “ayol kiyimi” ) pastga tushib, oyoqlarining yuqori qismini qoplaydi. ” Muvatta imom Molik 8-kitob 37-hadis.
• Oisha roziyallohu anhudan rivoyat qilinadi: “Rasululloh aytdilar:” Namoz Hayz yoshiga etgan ayolning (namozi) ximorsiz qabul qilinmaydi. ” Jomiy at-Termiziy 377.

Kiyim kiyimi

Sunniy

Ayollar kiyishadi tudonglar (the Malaycha hijob uchun muddat) in Bruney

An’anaga ko’ra, to’rtta asosiy Sunniy oqimlar (Hanafiy, Shofiy, Maliki va Xanbali ) ushlab turing Kelishuv bu shunday majburiy ayolning butun tanasi uchun (qarang avrat ), uning qo’llari va yuzlari (va hanafiylarga ko’ra oyoqlari) bundan mustasno, namoz paytida va boshqa oila a’zolaridan tashqari, boshqa oila a’zolari (kimga uylanish taqiqlangan bo’lsa) mahram ). [29] [30] [31] Hanafiylar va boshqa olimlarning fikriga ko’ra, bu talablar musulmon bo’lmagan ayollarning atrofida bo’lishga ham taalluqlidir, chunki ular uning jismoniy xususiyatlarini qarindosh bo’lmagan erkaklarga tasvirlashlaridan qo’rqishadi. [32]

Erkaklar qorin tugmalaridan tizzalariga qadar qoplashlari kerak, ammo maktablar kindik va tizzalarni yopishni o’z ichiga oladimi yoki faqat ular orasidagi narsalarni farqlaydilar. [33] [34] [35] [36]

Ayollarga tanaga mos bo’lmagan kiyimlarni, masalan, kamtarona shakllarda kiyish tavsiya etiladi G’arb kiyimlari (uzun ko’ylak va yubkalar), yoki an’anaviyroq jilbab, qo’llari va oyoqlarini qoplaydigan baland bo’yinli, erkin xalat. A ximor yoki shaylah, yuzdan boshqasini qamrab oladigan sharf yoki korpus ham turli xil uslublarda kiyiladi.

Biroz Salafiylar kabi olimlar Muhammad ibn al-Usaymin barcha kattalar ayollari uchun qo’llarini va yuzlarini yopish majburiy deb hisoblaydilar. [37]

Shia

Zamonaviy musulmon ulamolari ayollarning hijob qoidalariga rioya qilishlari (o’zlarining diniy maktablarida ko’rsatilganidek) Islom qonunlarida majburiy deb hisoblashadi. Ular qatoriga Iroq shia ham kiradi Marja ‘ (Katta Oyatulloh ) Ali as-Sistaniy; [38] sunniylar Islom tadqiqotlari va fatvolar berish bo’yicha doimiy qo’mita Saudiya Arabistonida; [39] va boshqalar. [40] Deyarli barcha musulmon madaniyatlarida yosh qizlardan ħijob kiyish talab qilinmaydi.

Bahrayn hijob kiygan ayollar

Shaxiylarning eng muhim va eng muhim hadis to’plamlari, masalan, Nahj al-Balag’a va Kitob al-Kofi hijob talablari haqida batafsil ma’lumot bermaydilar. Man La Yahduruhu al-Faqih Muso al-Kadhim akasi so’raganda faqat namoz paytida ayol hijob talablariga ishora qilib, “U tanasi va boshini yopadi, keyin namoz o’qiydi. Va agar oyoqlari ostidan chiqsa va uning oldini olishga imkoni bo’lmasa. zarari yo’q “. [41]

Turli xil

Shaxsiy va yaqin qarindoshlar huzurida (mahramlar), kiyinish qoidalari. Biroq, erning huzurida, ko’pgina olimlar er va xotinning o’zaro erkinligi va zavqlanishining muhimligini ta’kidlaydilar. [42]

An’anaviy olimlar qo’l va yuzni yopish masalasida turli xil fikrlarga ega edilar. Ko’pchilik yuz va qo’llar ularga tegishli emas degan fikrni qabul qildi yalang’ochlik. Ba’zilar yuzni yopish degan fikrda edilar tavsiya etiladi agar ayolning go’zalligi shunchalik ajoyibki, u chalg’itadi va sabab bo’ladi vasvasa yoki jamoat kelishmovchiligi. [43]

Indoneziyalik qizlar Istiqlol masjidi yilda Jakarta

Qur’onchilar

Qur’onchilar Qur’onni diniy shartlarning asosiy manbai deb biladigan musulmonlardir. Qur’onistlar talab qiladigan shartlar qatoriga quyidagi oyatlar kiradi:

Ey payg’ambar xotinlari! Siz boshqa ayollarga o’xshamaysiz; agar siz solih bo’lishni istasangiz, yuragida kasallik bo’lganlarni umidvor qilish uchun juda yumshoq bo’lmang; va taniqli tarzda gapiring. Va uylaringizda turing va avvalgi johiliyat davridagi kabi ko’zni qamashtiradigan ko’rgazma qilmang, namoz o’qing va zakot bering. Allohga va Uning Rasuliga itoat qiling. ey (Payg’ambar) uyi ahli! Xudo sizdan nopoklikni olib tashlashni va sizni pok va pok qilishni xohlaydi.

Ey mo’minlar! Payg’ambarlarning uylariga kirmang, agar siz ovqatlanishga ruxsat berilsa va uning tayyorligi kutilmasa, lekin siz taklif qilinganda kiring va siz ovqatlanib bo’lgach, tarqalib keting va suhbatda qolmang; bu payg’ambarni qiynaydi va u sizdan uyaladi, lekin Xudo haqiqatni aytishdan uyalmaydi; Agar siz ulardan (Payg’ambarning xotinlaridan) biron bir narsa so’rasangiz, ularni pardadan (hijobdan) so’rang, bu sizlar va ularning qalblari uchun pokroqdir. Undan keyin Payg’ambarga zarar etkazish yoki uning xotinlariga uylanishingiz joiz emas. chindan ham bu Xudoning nazdida buyuk ulkanlikdir. [44]

Shunga qaramay, beri Qur’onizm Umuman aytganda, shakllangan va muvofiqlashtirilgan asos yo’q, uning aqidasini qo’llab-quvvatlovchilar Qur’on oyatlari qanday qo’llanilishi haqida bir ovozdan kelishmaydilar, ba’zi Qur’onistlarga yo’naltirilgan ayol musulmonlar hijobga rioya qilishadi, boshqalari esa buni qabul qilishmaydi. Raniya, Iordaniya Qirolining rafiqasi, qachonlardir o’zini hijobda yurmasligiga qaramay, Qur’onga asoslangan yondashuvni qo’llagan. Qur’onist. [45]

Muqobil ko’rinish

Ba’zi musulmonlar hijobga nisbatan relyativistik yondashadilar. Ular amrni bajarishga ishonadilar kamtarlik atrofdagi jamiyat bilan bog’liq holda talqin qilinishi kerak. Bir jamiyatda mo”tadil yoki jasur deb hisoblanadigan narsa, boshqasida bunday deb hisoblanmasligi mumkin. Ularning so’zlariga ko’ra, imonlilar uchun kamtarlik va zaxirani anglatadigan kiyim kiyish muhimdir. [46] Muqaddas Kitobdagi dalillar bilan bir qatorda, Leyla Ahmed Islomda bosh kiyimi majburiy bo’lmasligi kerak, deb ta’kidlaydi, chunki parda Qur’on nozil qilinishidan oldin. Bosh kiyimlari Arabistonga Muhammaddan ancha oldin, birinchi navbatda arablarning Suriya va Eron bilan aloqalari orqali kiritilgan, bu erda hijob ijtimoiy mavqeining belgisi edi. Axir, faqat dalada ishlashga hojati bo’lmagan ayolgina tanho va pardani yopishga qodir edi. [15] [47] Ahmed hijobga nisbatan liberalroq yondashishni talab qilmoqda. Uning dalillari orasida ba’zi Qur’on oyatlari umuman ayollarga “o’zlarining jilvalarini (haddan tashqari kiyimlarini yoki plashlarini) atroflariga imonli deb tan olishlari uchun va ularga hech qanday zarar etkazmasliklari uchun jalb qilishlari” ni buyurgan. [Qur’on 33:58–59 ] va “avrat joylarini qo’riqlang . va pastga tushing ximar [o’zaro bog’liq bo’lmagan erkaklarning huzurida] ularning ko’kragi ustiga “, [Qur’on 24:31 ] ular kamtarlikka chorlaydilar. So’z ximar boshni yopadigan mato yoki ro’molga ishora qiladi. [48] Dastlab “hijob” atamasi yashirish uchun ishlatilgan bo’lsa ham, [49] uy tashqarisida ayollar kiygan kiyimlarni, xususan, ro’mol yoki ximarni yashirish haqida gap ketmoqda. [50] Kamida uchta muallifning fikriga ko’ra (Karen Armstrong, Riza Aslan va Leyla Ahmed), hijob qoidalari dastlab faqat Muhammadning xotinlari uchun mo’ljallangan bo’lib, ularning daxlsizligini saqlashga qaratilgan edi. Chunki Muhammad barcha diniy va fuqarolik ishlarini uyiga tutash masjidda olib borgan:

Afg’on hijob kiygan armiya va politsiya rasmiylari Qandahor

Kunning har qanday soatlarida odamlar doimiy ravishda ushbu binoga kirib-chiqib turar edilar. Boshqa qabilalardan delegatsiyalar Muhammad payg’ambar bilan suhbatlashish uchun kelganlarida, ular payg’ambar Muhammadning xotinlari uxlagan xonadonlardan atigi bir necha metr narida, ochiq hovli ichida bir necha kun davomida o’zlarining chodirlarini o’rnatishar edi. Va kelgan yangi muhojirlar Yatrib tez-tez mos uylar topmaguncha, masjid devorlari ichida qoladilar. [15]

Ahmedning so’zlariga ko’ra:

Payg’ambarimiz Muhammad alayhissalom o’z xotinlari bilan ularning eshigi oldida bu gavjum jamoat o’rtasida masofa yaratgan. [16]

Ular bu atamani ta’kidlaydilar darabat al-hijob (“pardani olish”) “payg’ambar Muhammadning rafiqasi bo’lish” bilan sinonimik va bir-birining o’rnida ishlatilgan va Muhammad hayoti davomida biron bir musulmon ayol hijobda yurmagan. Aslan, musulmon ayollari hijobda Islomda “Mo’minlarning onalari” sifatida hurmatga sazovor bo’lgan Muhammadning xotinlariga taqlid qilishni boshladilar. [15] va “627 yilgacha pardani yopish an’anasi bo’lmagan Miloddan avvalgi “musulmon jamoasida. [15] [16] An’anaviy holatlardan farqli o’laroq, yana bir talqin, ko’zi ojizlar va jismoniy istagi yo’q erkaklar oldida pardaning majburiy emasligi (ya’ni, jinssizlar va giposeksuallar ). [51] [52] [53] Ba’zi olimlarning fikriga ko’ra, bu zamonaviy qarashlar va dalillar hadis manbalariga, mumtoz olimlarga, sharh manbalariga, tarixiy kelishuvga va sharhlarga ziddir. sheriklar (kabi Oysha va Abdulloh ibn Masud ). Ko’pgina an’anaviy musulmonlar zamonaviy qarashlarni rad etishadi, ammo ba’zi an’anaviy an’anaviy musulmon ulamolari zamonaviy qarashlar va dalillarni qabul qiladilar, chunki bu hadis manbalari sahih emas va ijma agar u olimlar tomonidan bahs qilinsa (hatto bitta olim tomonidan bahs qilingan bo’lsa ham) endi qo’llanilmaydi. Ushbu zamonaviy qarashlarni qabul qilgan an’anaviy musulmon olimlarining taniqli misollari orasida Indoneziya olimi ham bor Buya Xamka.

Zamonaviy amaliyot

Qo’shimcha ma’lumotlar: Hijobning turlari va Mamlakatlar bo’yicha hijob
Shimoldagi musulmon ayollar Nigeriya hijob kiyish

Hijobning uslubi va amaliyoti madaniy ta’sirlar tufayli dunyo bo’ylab juda xilma-xil Michigan Universitetining Ijtimoiy Tadqiqotlar Instituti tomonidan 2014 yilda o’tkazilgan ijtimoiy so’rovda musulmonlar ko’p bo’lgan etti mamlakat aholisi (Misr, Iroq, Livan, Tunis, Turkiya, Pokiston va Saudiya Arabistoni) ayollarning qaysi uslubdagi kiyimlarini eng yaxshi deb bilganliklari haqida so’radi. jamoat joylarida mos keladi. [54] So’rov natijalariga ko’ra ro’mol (qattiq yoki bo’shashgan shaklda) Misr, Iroq, Tunis va Turkiyadagi respondentlarning aksariyati tomonidan tanlangan. [54] Saudiya Arabistonida 63% afzal ko’rgan niqob yuz pardasi; Pokistonda niqob, to’liq uzunlikdagi chador xalat va hijob, har birining uchdan bir qismiga yaqin ovoz oldi; Livanda esa namunadagi respondentlarning yarmi (xristianlar va druzlarni o’z ichiga olgan) umuman bosh kiyimini tanlamadilar. [54] [55] So’rovda so’rovda qatnashgan erkaklar va ayollar o’rtasidagi imtiyozlarda “sezilarli farq yo’qligi” aniqlandi, Pokistondan tashqari, ko’proq erkaklar konservativ ayollarning kiyimlarini ma’qullashdi. [55] Biroq, ayollar ayollarning qanday kiyinishni tanlash huquqini qat’iyan qo’llab-quvvatlaydilar. [55] Universitetda ma’lumotga ega bo’lgan odamlar o’zlarining tanlovida kam bo’lmaganlarga qaraganda kamroq konservativ va Saudiya Arabistonidan tashqari ayollarning kiyinish uslubini tanlash huquqini ko’proq qo’llab-quvvatlaydilar. [55]

Emine Erdo’g’an kiygan turban

Modani yaxshi biladigan ba’zi ayollar salla kabi noan’anaviy hijob shakllariga murojaat qilishmoqda. [56] [57] Ba’zilar sallalarni to’g’ri bosh kiyimi deb hisoblasa, boshqalari bo’ynini ochiq qoldirsa, uni tegishli Islomiy parda deb hisoblash mumkin emas, deb ta’kidlaydilar. [56]

Muna Abu Sulaymon salla kiygan

Pew Research Center tadqiqotiga ko’ra, AQShda yashovchi 1 millionga yaqin musulmon ayollarning 43 foizi doimiy ravishda ro’mol kiyishadi, yarimga yaqinlari esa sochlarini yopmaydilar. [58] Pew Research Center-ning yana bir so’rovnomasida (2011 yil) amerikalik musulmon ayollarning 36% i hijobni jamoat joylarida bo’lganlarida bildirishgan, qo’shimcha 24% esa ko’pincha yoki ba’zida kiyishgan, 40% esa hech qachon bosh kiyimini kiymasliklarini aytgan. . [59]

Eron ayol Isfahon hijob kiygan

Hijobda yurish qonuniy ravishda talab qilinadigan Eronda ko’plab ayollar qamoqxonada jarima yoki afsun xavfiga tushib, davlat tomonidan belgilangan kiyinish qoidalari chegaralarini oshiradilar. [60] Eron prezidenti Hasan Ruhoniy u hokimiyatni egallab olganidan beri politsiya axloq qoidalarini jilovlashga qasamyod qilgan va ularning ko’chalardagi ishtiroki kamaygan, ammo mamlakatda kuchli konservativ kuchlar uning harakatlariga qarshilik ko’rsatgan va kiyinish qoidalari hanuzgacha amalda, ayniqsa yoz oylarida. [61] Turkiyada hijob ilgari xususiy va davlat universitetlari va maktablarida taqiqlangan edi. Bu taqiq an’anaviy ravishda Anatoliyadagi dehqon ayollari kiyadigan bo’yniga o’ralgan ro’molga emas, balki yon tomonlariga yaxshilab mahkamlangan bosh kiyimiga qo’llaniladi. turban 1980 yildan beri tobora ko’payib borayotgan shahar ayollari tomonidan qabul qilingan Turkiyada. 2000-yillarning o’rtalariga kelib, turk ayollarining 60% dan ortig’i boshlarini uydan tashqarida yopgan, ammo atigi 11% a kiygan turban. [62] [63] [64] [65] Universitetlarda taqiq 2008 yilda bekor qilingan, [66] 2013 yilda hukumat binolaridan, [67] va 2014 yilda maktablardan. [68]

Burqa va niqob

Musulmon ayol Yaman kiygan niqob

Yuzni qisman yoki to’liq qoplaydigan bir necha turdagi pardalar mavjud. The burqa (shuningdek yozilgan burka) – bu butun tanani, shu jumladan yuzni qoplaydigan kiyim. [69] Bu odatda bilan bog’liq Afg’on chadri, uning yuzini parda qiladigan qismi, odatda, ko’zni yashiradigan, lekin egasiga ko’rishga imkon beradigan to’rning bir qismi. The niqob burqa bilan almashtirishda ko’pincha noto’g’ri ishlatilgan atama. [69] Bu ayolning ko’zlaridan tashqari, tanasining yuqori qismini va yuzini qoplagan kiyimga to’g’ri keladi. [69] Bu, ayniqsa, an’anaviy ravishda kiyinadigan uslub bilan bog’liq Arabiston yarim oroli, bu erda parda bir tomondan biriktirilgan va yuzni faqat ko’zlar ostiga yopib qo’yadi va shu bilan ko’zlarni ko’rishga imkon beradi. Faqatgina ozgina islomshunoslarning fikriga ko’ra, yuzni yopish majburiydir va niqobni an’anaviy geografik qal’alaridan tashqarida foydalanish siyosiy tortishuvlarga sabab bo’lgan. [70] [71] 2014 yilda aksariyat musulmonlar yashovchi ettita mamlakatda erkaklar va ayollar o’rtasida o’tkazilgan so’rovda Afg’oniston burqasi Saudiya Arabistonida 11%, Iroqda 4%, Pokistonda 3%, Livan va 2% respondentlar uchun ayollar kiyimining afzal shakli bo’lgan. Misr, Tunis va Turkiyada 1% yoki undan kam. [54] Niqob pardasi Saudiya Arabistonida respondentlarning 63%, Pokistonda 32%, Misrda 9%, Iroqda 8% va Livan, Tunis va Turkiyada 2% yoki undan kam respondentlar uchun afzal variant edi. [54]

Tarix

Islomdan oldingi pardalar

Qo’shimcha ma’lumotlar: Parda
Miloddan avvalgi II-III asrlarda parda va niqob kiygan raqqosaning yunon bronza haykalchasi.

Niqob Islom paydo bo’lishi bilan paydo bo’lmagan. Yopiq ruhoniylar tasvirlangan haykalchalar miloddan avvalgi 2500 yillarga to’g’ri keladi. [72] Qadimgi Mesopotamiya va Vizantiya, Yunoniston va Fors imperiyalaridagi elita ayollar hurmat va yuqori mavqega ega bo’lish belgisi sifatida pardani kiyib yurishgan. [73] Qadimgi Mesopotamiyada Ossuriya aniq bo’lgan dabdabali qonunlar Ayolning sinfiga, darajasiga va jamiyatdagi kasbiga qarab qaysi ayollar pardani yopishi va qaysi ayollarni yopmasligi kerakligi haqida batafsil ma’lumot. [73] Ayol qullar va fohishalarga pardani kiyish taqiqlangan va agar ular buni qilsalar, qattiq jazoga tortilgan. [7] Shunday qilib, parda nafaqat aristokratik darajaning belgisi edi, balki “hurmatga sazovor” ayollar va omma oldida mavjud bo’lgan ayollarni farqlash “uchun ham xizmat qildi. [7] [73] Qat’iy yakkalanish va matronlarning pardasi qadimgi Yunonistonda ham odat bo’lgan. Miloddan avvalgi 550 va 323 yillarda, nasroniylikdan oldin, klassik yunon jamiyatidagi obro’li ayollar o’zini tanho tutishlari va g’alati erkaklar ko’zidan yashiradigan kiyim kiyishlari kerak edi. [74]

Islomdan oldingi yengil pardali ayollarni ko’rsatib, Baal ibodatxonasi, Palmira, Suriya, milodiy I asr.

Ibroniycha Muqaddas Kitobda parda bilan bog’liq retseptlar bor-yo’qligi noma’lum, ammo ravvin adabiyoti uni kamtarlik masalasi sifatida taqdim etadi (tsniut ). [75] Kamtarlik Rim davrining boshlarida muhim ravvinlik fazilatiga aylandi va yahudiy ayollarni yunon-rimdagi va keyinroq Bobil jamiyatidagi yahudiy bo’lmagan hamkasblaridan ajratish uchun mo’ljallangan bo’lishi mumkin. [75] Rabboniylik qoidalariga ko’ra, turmushga chiqqan yahudiy ayollari sochlarini yopishlari kerak. Yashirin yahudiy ayollarning saqlanib qolgan vakolatxonalari, yahudiylarning odatlarini emas, balki umumiy Rim urf-odatlarini aks ettirishi mumkin. [75] Ga binoan Fadva El Guindi, nasroniylikning boshlanishida yahudiy ayollar boshlari va yuzlarini yopib yurishgan. [7]

Rim haykali Vestal Bokira

Rimda qadimgi nasroniy ayollarning boshlarini yopganliklarini ko’rsatadigan arxeologik dalillar mavjud. [75] Yozuvlari Tertullian shuni ko’rsatadiki, miloddan avvalgi masihiylar miloddan avvalgi 200 yilga tegishli bo’lgan turli xil kultlar bilan bir qatorda turli xil kiyinish odatlari. [75] Erta masihiylarning parda yopishga bo’lgan eng yaxshi ma’lum bo’lgan fikri – bu parcha 1 Korinfliklarga 11 4-7, unda “har qanday namoz o’qigan yoki boshini ochib bashorat qilgan ayol boshini haqorat qiladi” deb aytilgan. [75] Bu qarashga Rimning butparast urf-odatlari, masalan, ruhoniylar kiyadigan bosh kiyimlari ta’sir qilgan bo’lishi mumkin Vesta (Vestal Bokira qizlari ), yahudiylarning amaliyotidan ko’ra. [75] O’z navbatida, xristian Vizantiya adabiyotida uchraydigan ayollarning pardalari va yakkalanishlariga oid qat’iy me’yorlar qadimgi fors an’analari ta’sirida bo’lgan va ularning amaldagi amaliyotdan sezilarli darajada farq qilishi haqida dalillar mavjud. [76] Populyatsiyalarni aralashtirish natijasida yunon, fors va Mesopotamiya imperiyalari va Yaqin Sharqdagi semit xalqlarining madaniy amaliyotlari yaqinlashdi. [7] Ayollarning pardalari va tanholigi, yahudiylar va nasroniylar orasida yuqori darajadagi shahar arablariga va oxir-oqibat shahar aholisi orasida tarqalmasdan oldin o’zlarini namoyon qilgan ko’rinadi. [7] Qishloq joylarida sochlarni yopish odat edi, lekin yuzni emas. [7] Leyla Ahmedning ta’kidlashicha, “madaniy manba yoki manbalardan qat’i nazar, shiddatli misoginiya O’rta er dengizi va oxir-oqibat xristian tafakkurining islom paydo bo’lishidan oldingi asrlarda ajralib turuvchi tarkibiy qismi edi”. [77] Axmed jinsiy aloqada bo’lishni va ajratishni ayol tanasining sharmandaligiga va uning fosh bo’lish xavfiga ko’proq e’tibor qaratgan jinsiy uyatlilik haqidagi misogynistik qarashning ifodasi sifatida talqin qiladi. [77]

Muhammad hayoti davomida

Mavjud dalillar shuni ko’rsatadiki, parda Arabistonga Muhammad tomonidan kiritilmagan, lekin u erda, xususan, shaharlarda ham bo’lgan, garchi u Suriya va Falastin kabi qo’shni davlatlarda bo’lgani kabi keng tarqalmagan bo’lsa ham. [78] Yunonlar, rimliklar, yahudiylar va ossuriyaliklarning amaliyotiga o’xshab, undan foydalanish yuqori ijtimoiy mavqega ega bo’lgan. [78] Dastlabki islomiy matnlarda, atama hijob pardani va tanholikni ajratmaydi va “parda” yoki “parda” ma’nosini anglatishi mumkin. [79] Qur’onda ayollarning kiyim-kechaklariga alohida ishora qilingan yagona oyat – bu kamtarlikni targ’ib qilish, ayollarga avrat joylarini himoya qilishni va erkaklar huzurida ko’kraklariga tushgan sharflarni o’rashni buyurgan. [80] Zamonaviy hijob tushunchasi milodiy 627 yilda jamoat ustiga “hijob oyati” tushgan hadisdan boshlangan. [81] Endi sura 33:53 da hujjatlashtirilgan bo’lib, oyatda shunday deyilgan: “Agar siz (xotinlaridan) biron narsa so’rasangiz, ularni qismning orqasidan so’rang. Bu sizning qalblaringiz va ularning qalblari uchun pokroqdir”. [82] Ammo bu oyat umuman ayollarga emas, balki faqat Muhammadning xotinlariga qaratilgan edi. Muhammadning ta’siri oshgani sayin, u o’sha paytda uning uyi bo’lgan masjidda tobora ko’proq mehmonlarni mehmon qildi. Ko’pincha, bu mehmonlar tunni xotinlarining kvartiralaridan bir necha metr narida qolishgan. Odatda bu oyat o’z xotinlarini ushbu musofirlardan himoya qilish uchun mo’ljallanganligi tushuniladi. [83] Muhammad hayoti davomida pardani kiyish muddati, darabat al-hijob, “Muhammadning rafiqasi bo’lish” so’zi bilan ishlatilgan. [78]

Keyinchalik zamonaviygacha bo’lgan tarix

Yosh ayol Nablus hijobda (taxminan 1867-1885)

Yashirish amaliyoti Vizantiya va Fors imperiyalarining elitalaridan olingan, bu erda hurmat va yuqori ijtimoiy mavqe ramzi bo’lgan. Arablar istilosi o’sha imperiyalarning. [84] Rizo Aslanning ta’kidlashicha, “Muhammad o’lganidan keyin avlodlargacha, bu parda majburiy bo’lmagan va keng qabul qilinmagan, ya’ni erkaklarning yozma va yuridik ulamolari katta qismi o’zlarining diniy va siyosiy obro’laridan foydalanib, o’zlarining diniy va siyosiy obro’laridan foydalanib, jamiyatda yo’qotgan hukmronligini qayta tiklash natijasida. Payg’ambarning teng islohotlari “. [83] Islom fath qilingan imperiyalarning monoteistik dinlari bilan birlashtirilganligi sababli, bu odat Qur’onning hayo va taqvodorlik g’oyalarining munosib ifodasi sifatida qabul qilingan. [85] Yashin asta-sekin yuqori toifadagi arab ayollariga tarqaldi va oxir-oqibat u O’rta Sharqdagi shaharlarda musulmon ayollar orasida keng tarqaldi. Arab musulmon ayollarining pardalari, ayniqsa, Usmoniylar hukmronligi davrida martaba va maxsus turmush tarzining belgisi sifatida keng tarqaldi va 17-asrning Istanbul shahri geografik va kasbiy o’ziga xosliklarni aks ettiruvchi turlicha kiyinish uslublariga guvoh bo’ldi. [7] Qishloq joylaridagi ayollar parda kiyishni ancha sekinlashtirganlar, chunki kiyimlar ularning daladagi ishlariga xalaqit bergan. [86] Ro’mol kiyish ishlayotgan ayollar uchun amaliy bo’lmaganligi sababli, “yopinchiq ayol jimgina eri bo’sh turganini ushlab turadigan darajada boy ekanligini e’lon qildi”. [87] 19-asrga kelib, Misrdagi yuqori darajadagi shaharlik musulmon va nasroniy ayollar bosh kiyimini kiygan kiyim kiyib yurishgan burqa (muslin pastki burun va og’izni qoplagan mato). [7] Ushbu kiyimning nomi, haroba, dastlabki xristian va yahudiy diniy so’zlaridan kelib chiqqan bo’lib, ular kiyimning kelib chiqishini ko’rsatishi mumkin. [7] Yigirmanchi asrning birinchi yarmigacha Magreb va Misrdagi qishloq ayollari niqob ular shaharlarga tashrif buyurganlarida, “tsivilizatsiya belgisi sifatida”. [88]

Zamonaviy tarix

“Moslema In Style Fashion Show” (musulmon ayollar kiyimlari uchun namoyish) da zamonaviy hijobni namoyish etuvchi model Kuala Lumpur, Malayziya.

G’arb kiyimlari asosan 1960-70 yillarda musulmon mamlakatlarida ustunlik qildi. [89] [90] Masalan, ichida Pokiston, Afg’oniston va Eron, ko’plab liberal ayollar qisqa yubkalar kiyib, gul bosilgan hippi ko’ylaklar, yaltiroq shimlar, [91] va hijobsiz jamoat joylariga chiqdi. [ iqtibos kerak ] Bu quyidagidan keyin o’zgargan Sovet-afg’on urushi, [ iqtibos kerak ] Pokistondagi harbiy diktatura va Eron inqilobi 1979 yil, an’anaviy konservativ liboslar, shu jumladan abaya, jilbab va niqob qaytdi. [92] [93] 1979 yil mart oyida Eronda hijob to’g’risidagi qonun kiritilgandan keyin Eronda ayollar uydan chiqish uchun sharf kiyishlari kerakligi to’g’risida namoyishlar bo’lib o’tdi. [94] Biroq, bu hodisa sezilarli musulmon aholisi bo’lgan barcha mamlakatlarda sodir bo’lmadi, masalan, Turkiya kabi mamlakatlarda so’nggi yillarda hijobli ayollarning kamayishi kuzatilmoqda., [95] garchi Erdog’an davrida Turkiya ko’proq konservativ va islomiy tus olayotgan bo’lsa ham, Turkiya buni takrorlaydi Otaturk -era hijobini taqiqlash, [96] [97] va ko’proq konservativ tarzda kiyinishni istagan ayollarga xizmat ko’rsatadigan yangi moda kompaniyalarining tashkil etilishi. [98]

Gamal Abdel Noser 1953 yilda ayollardan hijob kiyishni talab qilish kerak degan taklifi uchun Musulmon Birodarlar ustidan kulmoqda.

1953 yilda Misr rahbari Gamal Abdel Noser unga lideri aytganini da’vo qilmoqda Musulmon birodarlar hijob kiyishni majburlashni xohlagan tashkilot, unga Nosir shunday javob bergan: “Janob, men sizning kollejda qizingiz borligini bilasiz, u ro’mol yoki boshqa hech narsa kiymaydi! Nega uni ro’mol kiydirmaysiz? “Shunday qilib, siz bitta qizni, o’zingizning qizingizni kiyib ololmaysiz, shu bilan birga, men borib, o’n million ayolga kiydirishimni xohlaysizmi?” [ iqtibos kerak ] Yigirmanchi asrning oxirlarida g’arbiylashish natijasida uzoq davom etgan tanazzuldan keyin Misrda hijob tiklandi. 70-yillarning o’rtalarida allaqachon kollej yoshidagi ba’zi musulmon erkaklar va ayollar birlashish va o’zlarini islom diniga bag’ishlash uchun harakat boshladilar. [99] [100] Ushbu harakatga nom berildi Sahva, [101] yoki uyg’onish va kiyinish qoidalarida aks eta boshlagan dindorlik davrini boshlagan. [99] Ushbu harakatning yosh ayol kashshoflari tomonidan qabul qilingan forma al-Islomi (islomiy libos) deb nomlangan va “al-jilbob” – tikilmagan, uzun ko’ylak, oyoq Bilagi zo’r kiyimlar va qattiq shaffof bo’lmagan mato – va al-ximar, rohibaning boshiga o’xshash bosh kiyim xiralashgan Sochni peshonagacha yopib turadigan, bo’ynini yashirish uchun iyak ostiga kirib, ko’kragiga va orqasiga yiqilib tushadi “. [99] Harakat davomida asosan universal bo’lgan asosiy kiyimlardan tashqari, izdoshlar qanchalik konservativ bo’lishni xohlaganiga qarab, kamtarlikning qo’shimcha choralarini ko’rish mumkin edi. Ba’zi ayollar, shuningdek, ko’rinadigan terini ochmaslik uchun faqat ko’zning yoriqlari, shuningdek qo’lqop va paypoqlarni qoldiradigan yuzni (al-niqob) ishlatishni afzal ko’rishadi. Tez orada bu harakat yoshlar doirasidan tashqarida ham kengayib, keng tarqalgan musulmonlik amaliyotiga aylandi. Ayollar bu kiyinish uslubini o’zlarining diniy e’tiqodlarini ommaviy ravishda e’lon qilishning bir usuli, shuningdek, o’sha paytlarda keng tarqalgan kiyim va madaniyatning g’arbiy ta’sirini bir vaqtning o’zida rad etishning bir usuli deb hisoblashgan. Hijobning zulmkorligi va ayollarning tengligiga zarar etkazishi kabi ko’plab tanqidlarga qaramay, [100] ko’plab musulmon ayollar kiyinish uslubini ijobiy narsa deb bilishadi. Bu jamoat oldida ta’qiblar va istalmagan jinsiy yutuqlardan saqlanishning bir usuli sifatida qaraladi va ularning o’rniga ayollarga to’la huquqiy, iqtisodiy va siyosiy maqomlarning teng huquqlaridan foydalanishlariga imkon berish maqsadida jamoat sohasidagi jinsiy hayotni yo’q qilish uchun ishlaydi. Bu kamtarlikni nafaqat tanlangan kiyinish uslubi, balki o’zlarining kamtarlik va islomiy e’tiqodlarga sadoqatini ko’rsatish uchun harakat qilgan jiddiy harakatlari bilan ham namoyon bo’ldi. [99]

Taekvondo Ispaniya, Buyuk Britaniya, Eron va Misrdan Rio Olimpiadasida medal sohiblari, 2016 yil [102]

Amaliyot yuzasidan tortishuvlar yuzaga keldi. Islom va g’ayriislomiy e’tiqodga mansub bo’lgan erkaklar ham, ayollar ham ko’p odamlar hijob va uning nimani anglatishini shubha ostiga olishdi. ayollar va ularning huquqlari. Amalda hijob haqiqatan ham ayollarning tanlovi yoki ayollarni majburan majburlashadimi yoki uni kiyishga majbur qilinadimi degan savollar paydo bo’ldi. [99] Many instances, such as the Islamic Republic of Iran’s current policy of forced veiling for women, have brought these issues to the forefront and generated great debate from both scholars and everyday people. As the awakening movement gained momentum, its goals matured and shifted from promoting modesty towards more of a political stance in terms of retaining support for Panislomizm and a symbolic rejection of Western culture and norms. Today the hijab means many different things for different people. For Islamic women who choose to wear the hijab it allows them to retain their modesty, morals and freedom of choice. [100] They choose to cover because they believe it is liberating and allows them to avoid harassment. Many people (both Muslim and non-Muslim) [ JSSV? ] are against the wearing of the hijab and argue that the hijab causes issues with gender relations, works to silence and repress women both physically and metaphorically, and have many other problems with the practice. [ iqtibos kerak ] This difference in opinions has generated a plethora of discussion on the subject, both emotional and academic, which continues today. Shundan buyon 2001 yil 11 sentyabr, the discussion and discourse on the hijab has intensified. Many nations have attempted to put restrictions on the hijab, which has led to a new wave of rebellion by women who instead turn to covering and wearing the hijab in even greater numbers. [100] [103]

Eron

In Iran some women act to transform the hijab by challenging the regime subsequently reinventing culture and women’s identity within Iran. The female Iranian fashion designer, Naghmeh Kiumarsi, challenges the regime’s notion of culture through publicly designing, marketing, and selling clothing pieces that feature tight fitting jeans, and a “skimpy” headscarf. [104] Kiumarsi embodies her own notion of culture and identity and utilizes fashion to value the differences among Iranian women, as opposed to a single identity under the Islamic dress code and welcomes the evolution of Iranian culture with the emergence of new style choices and fashion trends. Women’s resistance in Iran is gaining traction as an increasing number of women challenge the mandatory wearing of the hijab. Smith (2017) addressed the progress that Iranian women have made in her article, “Iran surprises by realizing Islamic dress code for women,” [105] tomonidan nashr etilgan The Times, a reputable news organization based in the UK. The Iranian government has enforced their penal dress codes less strictly and instead of imprisonment as a punishment have implemented mandatory reform classes in the liberal capital, Tehran. General Hossein Rahimi, the Tehran’s police chief stated, “Those who do not observe the Islamic dress code will no longer be taken to detention centers, nor will judicial cases be filed against them” (Smith, 2017). The remarks of Tehran’s recent police chief in 2017 reflect political progress in contrast with the remarks of Tehran’s 2006 police chief. [105] [106] Iranian women activists have made a headway since 1979 relying on fashion to enact cultural and political change.

Compulsion and pressure

Qo’shimcha ma’lumotlar: Mamlakatlar bo’yicha hijob

Some governments encourage and even oblige women to wear the hijab, while others have banned it in at least some public settings. In many parts of the world women also experience informal pressure for or against wearing hijab, including physical attacks.

Legal enforcement

Eron dan ketdi banning all types of veils in 1936, to making Islamic dress mandatory for women following the Islamic Revolution in 1979. [107] In April 1980, it was decided that women in government offices and educational institutions would be mandated to veil. [107] The 1983 penal code prescribed punishment of 74 lashes for women appearing in public without Islamic hijab (hijab shar’ee), leaving the definition of proper hijab ambiguous. [108] [109] The same period witnessed tensions around the definition of proper hijab, which sometimes resulted in vigilante harassment of women who were perceived to wear improper clothing. [107] [108] In 1984, Tehran’s public prosecutor announced that a stricter dress-code should be observed in public establishments, while clothing in other places should correspond to standards observed by the majority of the people. [107] A new regulation issued in 1988 by the Ministry of the Interior based on the 1983 law further specified what constituted violations of hijab. [110] Iran’s current penal code stipulates a fine or 10 days to two months in prison as punishment for failure to observe hijab in public, without specifying its form. [111] [112] The dress code has been subject of alternating periods of relatively strict and relaxed enforcement over the years, with many women pushing its boundaries, and its compulsory aspect has been a point of contention between conservatives and the current president Hasan Ruhoniy. [111] [113] [114] The United Nations Human Rights Council recently called on Iran to guarantee the rights of those human rights defenders and lawyers supporting anti-hijab protests. [115] In governmental and religious institutions, the dress code requires khimar-type headscarf and overcoat, while in other public places women commonly wear a loosely tied headscarf (rousari). [ iqtibos kerak ] The Eron hukumati endorses and officially promotes stricter types of veiling, praising it by invoking both Islamic religious principles and pre-Islamic Iranian culture. [116] The Indonesian province of Aceh requires Muslim women to wear hijab in public. [117] Indonesia’s central government granted Aceh’s religious leaders the right to impose Shariat in 2001, in a deal aiming to put an end to the separatist movement in the province. [117] The Saudiya Arabistoni Qirolligi requires Muslim women to cover their hair and all women have to wear a full-body garment. [17] [18] Saudi women commonly wear the traditional abaya robe, while foreigners sometimes opt for a long coat. [18] These regulations are enforced by the diniy politsiya and vigilantes. [18] In 2002 the Saudi religious police were accused by Saudi and international press of hindering the rescue of schoolgirls from a fire because they were not wearing hijab, which resulted in 15 deaths. [118] In 2018, the Saudi crown prince Muhammad bin Salmon aytdi CBS News that Saudi law requires women to wear “decent, respectful clothing”, and that women are free to decide what form it should take. [17]

Legal bans

Musulmon olami

The tradition of veiling hair in Iranian culture has ancient pre-Islamic origins, [119] but the widespread custom was ended by Rizo Shoh ‘s government in 1936, as hijab was considered to be incompatible with modernization and he ordered “unveiling” act or Kashf-e hijob. In some cases the police arrested women who wore the veil and would forcibly remove it. These policies had popular support but outraged the Shia clerics, to whom appearing in public without their cover was tantamount to nakedness. Some women refused to leave the house out of fear of being assaulted by Reza Shah’s police. [120] In 1941, the compulsory element in the policy of unveiling was abandoned. Turkey had a ban on headscarves at universities until recently. In 2008, the Turkish government attempted to lift a ban on Muslim headscarves at universities, but were overturned by the country’s Constitutional Court. [121] In December 2010, however, the Turkish government ended the headscarf ban in universities, government buildings and schools. [122] In Tunisia, women were banned from wearing hijab in state offices in 1981 and in the 1980s and 1990s, more restrictions were put in place. [123] In 2017, Tajikistan banned hijabs. Madaniyat vaziri, Shamsiddin Orumbekzoda, told Radio Free Europe Islamic dress was “really dangerous”. Under existing laws, women wearing hijabs are already banned from entering the country’s government offices. [124] [125]

Evropa

A veil-burning ceremony in USSR as part of Soviet Hujum policies

On 15 March 2004, France passed qonun banning “symbols or clothes through which students conspicuously display their religious affiliation” in public primary schools, middle schools, and secondary schools. Belgiya shahrida Maaseik, the niqāb has been banned since 2006. [126] On 13 July 2010, France’s lower house of parliament overwhelmingly approved a bill that would ban wearing the Islamic full veil in public. It became the first European country to ban the full-face veil in public places, [127] followed by Belgium, Latvia, Bulgaria, Austria, Denmark and some cantons of Switzerland in the following years. Belgium banned the full-face veil in 2011 in places like parks and on the streets. In September 2013, the electors of the Swiss canton of Ticino voted in favour of a ban on face veils in public areas. [128] In 2016, Latvia and Bulgaria banned the burqa in public places. [129] [130] In October 2017, wearing a face veil became also illegal in Austria. This ban also includes scarves, masks and clown paint that cover faces to avoid discriminating against Muslim dress. [127] In 2016, Bosnia-Herzegovina’s supervising judicial authority upheld a ban on wearing Islamic headscarves in courts and legal institutions, despite protests from the Muslim community that constitutes 40% of the country. [131] [132] 2017 yilda Evropa Adliya sudi ruled that companies were allowed to bar employees from wearing visible religious symbols, including the hijab. However, if the company has no policy regarding the wearing of clothes that demonstrate religious and political ideas, a customer cannot ask employees to remove the clothing item. [133] In 2018, Danish parliament passed a law banning the full-face veil in public places. [134] In 2016, more than 20 French towns banned the use of the burqini, a style of swimwear intended to accord with rules of hijab. [135] [136] [137] Dozens of women were subsequently issued fines, with some tickets citing not wearing “an outfit respecting good morals and secularism”, and some were verbally attacked by bystanders when they were confronted by the police. [135] [138] [139] [140] Enforcement of the ban also hit beachgoers wearing a wide range of modest attire besides the burqini. [135] [140] Media reported that in one case the police forced a woman to remove part of her clothing on a beach in Nice. [138] [139] [140] The Nice mayor’s office denied that she was forced to do so and the mayor condemned what he called the “unacceptable provocation” of wearing such clothes in the aftermath of the Nice terrorist attack. [135] [140] A team of psychologists in Belgium have investigated, in two studies of 166 and 147 participants, whether the Belgians’ discomfort with the Islamic hijab, and the support of its ban from the country’s public sphere, is motivated by the defense of the values of autonomy and universalism (which includes equality), or by xenophobia/ethnic prejudice and by anti-religious sentiments. The studies have revealed the effects of subtle prejudice/racism, values (self-enhancement values and security versus universalism), and religious attitudes (literal anti-religious thinking versus spirituality), in predicting greater levels of anti-veil attitudes beyond the effects of other related variables such as age and political conservatism. [141] In 2019, Austria banned the hijab in maktablar for children up to ten years of age. The ban was motivated by the equality between men and women and improving social integration with respect to local customs. Parents who send their child to school with a headscarf will be fined 440 euro. [142] 2019 yilda, Staffanstorp munitsipaliteti in Sweden banned all veils for school pupils up to sixth grade. [143]

Unofficial pressure to wear hijab

Shuningdek qarang: Hurmat bilan o’ldirish va G’azo sektorini islomlashtirish

Muslim girls and women have fallen victim to qasddan o’ldirish in both the Western world and elsewhere for refusing to wearing the hijab or for wearing it in way considered to be improper by the perpetrators. [144] Successful informal coercion of women by sectors of society to wear hijab has been reported in G’azo where Mujama’ al-Islami, the predecessor of HAMAS, reportedly used “a mixture of consent and coercion” to ” ‘restore’ hijab” on urban educated women in Gaza in the late 1970s and 1980s. [145] Similar behaviour was displayed by Hamas itself during the Birinchi intifada Falastinda. Though a relatively small movement at this time, Hamas exploited the political vacuum left by perceived failures in strategy by the Palestinian factions to call for a “return” to Islam as a path to success, a campaign that focused on the role of women. [146] Hamas campaigned for the wearing of the hijab alongside other measures, including insisting women stay at home, segregation from men and the promotion of ko’pxotinlilik. In the course of this campaign women who chose not to wear the hijab were verbally and physically harassed, with the result that the hijab was being worn “just to avoid problems on the streets”. [147] Wearing of the hijab was enforced by the Toliblar regime in Afghanistan. The Taliban required women to cover not only their head but their face as well, because “the face of a woman is a source of corruption” for men not related to them. [148] Yilda Srinagar, the capital of Indian-administered Kashmir, a previously unknown militant group calling itself Lashkar-e-Jabbar claimed responsibility for a series of acid attacks on women who did not wear the burqa in 2001, threatening to punish women who do not adhere to their vision of Islamic dress. Women of Kashmir, most of whom are not fully veiled, defied the warning, and the attacks were condemned by prominent militant and separatist groups of the region. [149] [150] In 2006, radicals in Gaza have been accused of attacking or threatening to attack the faces of women in an effort to intimidate them from wearing allegedly immodest dress. [152] 2014 yilda Iroq va Shom Islom davlati was reported to have executed several women for not wearing niqab with gloves. [153] In April 2019 in Norway, telecom company Telia received bomb threats after featuring a Muslim woman taking off her hijab in a commercial. Although the police did not evaluate the threat likely to be carried out, delivering threats is still a crime in Norway. [154]

Unofficial pressure against wearing hijab

In recent years, women wearing hijab have been subject of verbal and physical attacks in Western countries, particularly following terrorist attacks. [155] [156] [157] [158] Louis A. Cainkar writes that the data suggest that women in hijab rather than men are the predominant target of anti-Muslim attacks not because they are more easily identifiable as Muslims, but because they are seen to represent a threat to the local moral order that the attackers are seeking to defend. [156] Some women stop wearing hijab out of fear or following perceived pressure from their acquaintances, but many refuse to stop wearing it out of religious conviction even when they are urged to do so for self-protection. [156] Kazakhstan has no official ban on wearing hijab, but those who wear it have reported that authorities use a number of tactics to discriminate against them. [159] In 2015, authorities in Uzbekistan organized a “deveiling” campaign in the capital city Toshkent, during which women wearing hijab were detained and taken to a police station. Those who agreed to remove their hijab were released “after a conversation”, while those who refused were transferred to the counterterrorism department and given a lecture. Their husbands or fathers were then summoned to convince the women to obey the police. This followed an earlier campaign in the Farg’ona vodiysi. [160] 2016 yilda Qirg’iziston, the government has sponsored street banners aiming to dissuade women from wearing the hijab. [161]

Workplace discrimination against hijab-wearing women

Shuningdek qarang: Hijabofobiya

The issue of discrimination of Muslims is more prevalent among Muslim women due to the hijab being an observable declaration of faith. Ayniqsa 11 sentyabr hujumlari and the coining of the term Islomofobiya, some of Islamophobia’s manifestations are seen within the workplace. [162] Women wearing the hijab are at risk of discrimination in their workplace because the hijab helps identify them for anyone who may hold Islamophobic attitudes. [163] [164] Their association with the Islamic faith automatically projects any negative stereotyping of the religion onto them. [165] As a result of the heightened discrimination, some Muslim women in the workplace resort to taking off their hijab in hopes to prevent any further prejudice acts. [166] A number of Muslim women who were interviewed expressed that perceived discrimination also poses a problem for them. [167] To be specific, Muslim women shared that they chose not to wear the headscarf out of fear of future discrimination. [167] The discrimination Muslim women face goes beyond affecting their work experience, it also interferes with their decision to uphold religious obligations. In result of discrimination Muslim women in the United States have worries regarding their ability to follow their religion because it might mean they are rejected employment. [168] Ali, Yamada, and Mahmoud (2015) [169] state that women of color who also follow the religion of Islam are considered to be in what is called “triple jeopardy”, due to being a part of two minority groups subject to discrimination. Ali va boshq. (2015) [169] study found a relationship between the discrimination Muslims face at work and their job satisfaction. In other words, the discrimination Muslim women face at work is associated with their overall feeling of contentment of their jobs, especially compared to other religious groups. [170] Muslim women not only experience discrimination whilst in their job environment, they also experience discrimination in their attempts to get a job. An experimental study conducted on potential hiring discrimination among Muslims found that in terms of overt discrimination there were no differences between Muslim women who wore traditional Islamic clothing and those who did not. However, covert discrimination was noted towards Muslim who wore the hijab, and as a result were dealt with in a hostile and rude manner. [171] While observing hiring practices among 4,000 employers in the U.S, experimenters found that employers who self-identified as Republican tended to avoid making interviews with candidates who appeared Muslim on their social network pages. [172] One instance that some view as hijab discrimination in the workplace that gained public attention and made it to the Supreme Court was EEOC v. Abercrombie & Fitch. The U.S Equal Employment Opportunity Commission took advantage of its power granted by Title VII and made a case for a young hijabi female who applied for a job, but was rejected due to her wearing a headscarf which violated Abercrombie & Fitch’s pre-existing and longstanding policy against head coverings and all black garments. [173] Discrimination levels differ depending on geographical location; for example, South Asian Muslims in the United Arab Emirates do not perceive as much discrimination as their South Asian counterparts in the U.S. [174] Although, South Asian Muslim women in both locations are similar in describing discrimination experiences as subtle and indirect interactions. [174] The same study also reports differences among South Asian Muslim women who wear the hijab, and those who do not. For non-hijabis, they reported to have experienced more perceived discrimination when they were around other Muslims. [174] Perceived discrimination is detrimental to well-being, both mentally and physically. [175] However, perceived discrimination may also be related to more positive well-being for the individual. [176] A study in New Zealand concluded that while Muslim women who wore the headscarf did in fact experience discrimination, these negative experiences were overcome by much higher feelings of religious pride, belonging, and centrality. [176]

Shuningdek qarang

• Islom portali
• Moda portali

• Frantsiyadagi islomiy sharf bahslari
• Merve Kavakchi
• List of religious headgear
• Hijobning turlari

Covering variants

Musulmon bo’lmagan

• Xristianlarning bosh kiyimlari
• Diniy odat
• Tichel

Izohlar

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Adabiyotlar

• Ahmed, Leyla (1992). Islomdagi ayollar va jins: zamonaviy munozaraning tarixiy ildizlari. Nyu-Xeyven: Yel universiteti matbuoti. ISBN978-0-300-05583-2 .
• Aslan, Riza, Xudodan boshqa iloh yo’q: Islomning kelib chiqishi, evolyutsiyasi va kelajagi, Tasodifiy uy, 2005 yil
• Bloom, Jonathan; Bler, Sheila (2002). Islom: Ming yillik imon va quvvat. Yel universiteti matbuoti. ISBN978-0-300-09422-0 .
• El-Guindi, Fadva (1999). Parda: kamtarlik, maxfiylik va qarshilik. Oksford: Berg. ISBN978-1-85973-929-7 .
• Elver, Hilol. Ro‘mol haqidagi bahs: dunyoviylik va din erkinligi (Oxford University Press; 2012); 265 bet; Turkiya, Frantsiya, Germaniya va Qo’shma Shtatlarda taqvodor musulmon ayollarni jamoat joylaridan chetlashtirishga xizmat qiladigan siyosatni tanqid qiladi.
• Esposito, Jon (2003). Oksford Islom lug’ati. Oksford universiteti matbuoti. ISBN978-0-19-512558-0 .
• Yurdakul, Gökce va Anna C. Korteweg. ”Ro’mol bilan bahs-munozaralar: milliy mojarolar(Stenford universiteti matbuoti; 2014) Musulmon ayollarni haqorat qilish va Germaniya, Turkiya, Niderlandiya va Frantsiya ishi bo’yicha musulmon ayollarning ushbu tanqidchilarga qanday munosabatda bo’lishiga oid media munozaralari.

Tashqi havolalar

• “Grafikada: musulmon pardalari.” BBC. – Islom dinidagi ayollar kiyimlarining har xil turlarining rasmlari
• Ro’molni qayta tiklash – tomonidan global hijobdan foydalanishni muhokama qiladigan veb-sayt Chapel Hilldagi Shimoliy Karolina universiteti