Beauty Of Concealment And Concealment Of Beauty by Zahra Rahnavard

Category: Medical


Posted on 2007-05-11, updated at 2007-05-27. By anonymous.

Description

Foreword
  
   

Hejab

in a society has its roots in the culture of that society, a culture

comprising the manner of apprehension and the type of views of the

society about man and life. It is on the basis of these apprehensions

and types of views that culture delineates the human existence in

general and the position of women in particular. In the Islamic hejab

culture, a human being occupies an honourable and dignified position in

whose body, made of clay, God has breathed His soul, and therefore he

possesses the innate capability of acquiring the divine qualities in

the course of his evolutionary journey. Naturally this holds good even

in case of woman, being half of the mankind. However, Islam believes

that the Creator of man and the world, in order to regulate the human

affairs and the society, has created man and woman in two different

forms, and has assigned basically different roles to each of them in

the society. It is these differences based on divine Wisdom, which are

responsible for the mutual attraction in both the sexes, which also

guarantee companionship, playing the role of a complement to each other

and lastly the continuation of the human life on earth. What is

important and valuable for a man and a woman from Islamic point of view

is the occupation of their respective positions and the proper

fulfillment of their own roles with the help of their existential

capacities. In the Islamic hejab culture one can easily find the

elements of realism, kindness, truth and perfection. This culture

relies upon realities in its dealing with man and the problems relating

to him, and keeps itself away from indulgence in fanciful whims,

idealism and aberrant thinking current these days, assigns the roles

carefully and delicately and does not neglect the tender sides of human

character particularly in dealing with woman. It does not utter a word

irresponsibly or unrealistically, and takes into account the respective

qualities of man and woman and saves them from degeneration,

degradation and deviation in thoughts and deeds. In such an

intellectual system, hejab has some meanings. Hejab is meant for

covering and concealing the attractive and delicate parts of the body

and controlling the undue exposure of the sex-appeal (in a woman) in

the society. Islam recognizes man and woman on the basis of existing

realities and the laws governing the human existence, and is fully

cognizant of the fact that they possess appeal and attraction for each

other. Although this appeal and attraction applies to all the

existential dimensions of the two sexes, yet their most superficial

manifestation is their outward attraction for each other. From the

Islamic viewpoint, woman occupies a number of delicate and attractive

qualities which, if exposed in a vast and unlimited manner in the

society, may not only cause sexual, emotional, intellectual and

psychological disorders and ruin the very foundations of the society,

but may also lose its healthy and useful effects within that framework.

When sex is allowed an unlimited and uncontrolled sway in the society,

it destroys its very foundations based on human relations in a

reasonable and solemn manner. So also when it wields its adverse

effects on the family that is based on profound spiritual and emotional

relations, it shall also ruin its foundations. This would be the

greatest tragedy one can imagine in a society, since most of the social

crises in the West that have led to the unrestricted and free sexual

activity in all the fields and departments of human life emanate from

the same source. It is possible for some people to conclude that the

best solution for this problem is to remove woman from the sphere of

social activity so that the society may be cured of the plague of her

sex-appeal and attraction. Another group holds the view that we should

basically fight against sex-appeal itself, since it is the source of

all sufferings and disturbances.

  

  

Both these views,

the former being forwarded by the dry and fossilized minds throughout

the past centuries and the latter held by Christianity, are the product

of aberrant thinking and indulgence in fanciful whims, and have tread

the wrong path in dealing with woman and the sexual instincts, and, due

to superficial and aberrant thinking, have tried to rely on wrong

solutions.

  

Islam repudiates both the above viewpoints, and

finds the solution of this problem in the adoption of hejab system by

woman, and thus brings woman to society in the most active and best

manner without allowing her to be a source of sexual disturbances and

disorders. In fact, woman enters the field of social activity sans

sexuality, so that firstly she may have the opportunity to utilize and

manifest her capabilities and creative faculties as a human being, and

secondly, society may be allowed to benefit itself from her energies

and useful qualities.

  

Of course, Islam has not been heedless to

the priorities and necessities. It considers woman as the only person

competent to bring up children, and as such it has assigned some

particular role to her. From the Islamic viewpoint, woman, in the

position of a mother, has to play a very important and delicate role in

the proper functioning of her society, since due to a special emotional

texture she happens to possess a great collection of capacities and

energies for the physical, intellectual, spiritual and religious

training of the children, which, if and when fully realized and

properly utilized, can bring about a great change in the society.

However, even this important factor does not prevent her from

participating in the general social life.

  

This is why we find

that in the Islamic civilization, woman occupies the highest peak in

the human values, and enjoys the most beautiful and delicate

manifestations of human life. From the Islamic point of view, all the

importance and value is attached to this very active and evolutionary

role of woman in the human society, and nothing else.

  

Here is

"The Message of Hejab from a Muslim Woman" one of the most valuable

works of Sister Zahra Rahnavard. It carries a message in all the

domestic, social, political, cultural and other fields for you, O

woman! For you who form half of the body of the human society. For you

who possess the capability and capacity to move towards the achievement

of a supreme and sublime objective. Such movement may turn you into an

unparalleled innocent person, in the same way as it did with Fatimah,

the venerable daughter of the holy Prophet, peace be upon him.

    

Cultural Consulate,

  

The Islamic Republic of Iran,

  

Islamabad, Pakistan July, 1987

  

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