نوع مقاله : مقاله علمی پژوهشی
نویسنده
استاد واحد علوم و تحقیقات دانشگاه آزاد اسلامی،
چکیده
آیه 59 سوره احزاب به دلیل ویژگی بیان تشریعی، نقش کلیدی در استنباط حکم حجاب را دارد. در رابطه با این آیه شریف، این سوالات مطرح است که آیا آیه مذکور محدوده و قلمرو حجاب را مشخص کرده؟ و یا حکمتِ حکم و یا تعلیل آن را بیان کرده؟ آیا مفاد انحصاری دارد؟ آیا چیزی به عنوان عفت عمومی در فلسفه و علت حکم پیش بینی شده؟ و آیا کلمه «یُعرفن» برای تعیین مرز میان زنان آزاده و برده بوده؟ و یا مسئله عفت شخصی زن مسلمان و در محور حق انتخاب شخص مؤمن و برای رعایت شخصیت و کرامت زن مسلمان است؟. این مقاله، با روش تحلیل استنادی و وارسی دقیق منابع فریقین، چگونگی حجاب زنان را بررسی کرده و به این نتایج رسیده که عنوان رعایت عفت عمومی در اقوال مفسران و فقیهان نیامده و از آنجا که در جامعه مدینه آن روزگار که اهل کتاب، کنیزان و افراد غیرمقید هم بوده اند، به معنای همان توجه به حفظ حریم در قالب شناسایی و امنیت زنانِ ملتزم است و الزام به حجاب مطرح نیست.
تازه های تحقیق
CONCLUSION
It has been said that the issue of women's hijab is one of the indisputable rules of the Qur'an, which is mentioned in Surah Nūr and Surah Aḥzāb, and based on it, narrations from the two sects have been quoted in its interpretation and understanding, and have been discussed by commentators and jurists. The atmosphere of the age of revelation has suffered from a kind of nudity due to poverty, normalization of nudity, the existence of prostitute maids and non-Muslims of the People of the Book and polytheists, and this has provided the background for the revelation of this verse and attention to the importance of hijab.
On the other hand, the legislation of the ruling was in the penultimate period of the life of the Prophet (PBUH) and about eighteen years after the Bi’thah of the Prophet (PBUH) and the ruling of hijab has been issued to Muslims and believers, and although various causes of revelations have been quoted, but it can be realized that the issue of the revelation of the verse was to teach Muslim women to gain identity, preserve their personality and prevent harassment.
In the explanation of the ruling, which is mentioned in the Qur'an with the word "Dhālika", the reason for its necessity is to identify the humane status and preserve the dignity of women, and on this basis, the issue of preventing their persecution has been raised. This issue becomes clear when other aspects of this ruling are identified. For example, in all the jurisprudential books and commentaries that have examined this verse, no one has said that the ruling of this verse includes non-Muslims; that is, it is assumed that there are people in the Muslim community who do not have this commandment and address to them, and no one said that when this verse was revealed to the Prophet (PBUH), he announced such a ruling to the People of the Book or the polytheists and all the tribes of Medina.
From the jurisprudential point of view, the divine rules are a branch of accepting their religion and belief. For this reason, the non-Muslims living in Medina did not follow this ruling, especially since the verse explicitly states that “women” means the daughters of the Prophet (PBUH) and the believers. On the other hand, with the revelation of the verse and the attention of the Companions and Sahabah to the words of revelation, the atmosphere of Medina society was changed, because such a readiness to accept the ruling was provided by the gradual legislation and the passage of time after the revelation and was welcomed by Muslims.
It is also a privileged point to state the reason for being bound to the goal of identifying and not harassing women. Of course, on the assumption that the concept of "Dhālika" is not in the position of expressing wisdom, and if it is in the position of wisdom, the issue of hijab will be a suggested thing based on the protection and dignity of women (Yuʿrafana) and creating psychological security and prevention of sexual harassment "falā yuʿdhayna", but if it is a cause, then the ruling of Surah Nūr is also bound to this cause. Because it is historically in the first place.
Another point is in the meaning of the Jilbāb that has been shown, this word does not have a fixed meaning, but the whole point is to observe the cover on the garment that covers the adornment of the woman from the head, chest and arms, like a cloak that is wrapped around the body and this difference is not in its literal meaning, it is used as an example as a principle in different periods and various Islamic societies.
As the tent has had different forms. Another point is the evolution of the concept of the verse by the commentators from the first centuries to the contemporary period, how the commentators turned from the simple form of hijab to full coverage with clear educational and social goals, and if it is mentioned at the beginning of the demarcation between free women and slaves, this word Jilbāb and the word "Yuʿrafana" have been developed semantically and it has been said that the philosophy of hijab and the meanings of this verse is to recognize the human status and preserve dignity for all women.
کلیدواژه‌ها
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