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Le Hijab (voile islamique): Difference between revisions
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Le Hijab (voile islamique) (view source)
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Certains juristes islamiques modernes, tels que Khaled Abou El Fadl (mort en 1963), ont critiqué ce lien entre l’awra d’une femme et le concept de fitna et la prévention des rapports sexuels illicites. Il soutient que la pudeur est un commandement éthique coranique en soi et que les versets pertinents ne la lient pas à la fitna. Les juristes médiévaux invoquant la fitna ont en outre basculé la faute d’un éventuel péché des hommes aux femmes (alors que les hypocrites sont blâmés dans le Coran S33V59-60 pour avoir violé la modestie des femmes). Troisièmement, étant donné que même les juristes médiévaux autorisaient les exemptions (par exemple les esclaves travaillant dans les champs), il soutenait que les règles devaient être "de nature contiguës et contextuelles". A la fin du XIXe siècle et au début du XXe siècle, un regain d’intérêt juridique dans le port du voile a donné lieu à un large éventail de débats et d’opinions.<ref name="Bucar49-58" /> | Certains juristes islamiques modernes, tels que Khaled Abou El Fadl (mort en 1963), ont critiqué ce lien entre l’awra d’une femme et le concept de fitna et la prévention des rapports sexuels illicites. Il soutient que la pudeur est un commandement éthique coranique en soi et que les versets pertinents ne la lient pas à la fitna. Les juristes médiévaux invoquant la fitna ont en outre basculé la faute d’un éventuel péché des hommes aux femmes (alors que les hypocrites sont blâmés dans le Coran S33V59-60 pour avoir violé la modestie des femmes). Troisièmement, étant donné que même les juristes médiévaux autorisaient les exemptions (par exemple les esclaves travaillant dans les champs), il soutenait que les règles devaient être "de nature contiguës et contextuelles". A la fin du XIXe siècle et au début du XXe siècle, un regain d’intérêt juridique dans le port du voile a donné lieu à un large éventail de débats et d’opinions.<ref name="Bucar49-58" /> | ||
L’Arabie Saoudite (jusqu’à ce l’obligation légale de se couvrir la tête soit révoquée en 2018), l’Afghanistan et l’Iran fondent leurs lois sur le voile via les écoles de jurisprudence Hanbalite, Hanafite et Jafarite (Chiite), respectivement.<ref>Elizabeth Bucar, ''The Islamic Veil (Le Voile Islamique)'', pp. 65-66</ref> | |||
== | ==Les avantages proposés du hijab et les critiques à son égard == | ||
[[File:Hijab propaganda billboard.jpg|thumb|Billboard in Tehran reading "hijab is security"]] | [[File:Hijab propaganda billboard.jpg|thumb|Billboard in Tehran reading "hijab is security"]] | ||
Bucar categorises three types of traditional and modern purposes for hijab that have been articulated. Firstly, it was seen as a means of building moral character (modesty, shyness) and a path to piety because it is not an easy thing to start wearing it. With repetition, over time a woman would feel uncomfortable at the thought of not wearing it. Indeed, one could add that ex-Muslim women commonly describe how leaving home without hijab for the first time takes some courage. Secondly, it has been said to have the benefit of preventing inapproprate desires, which could end in [[zina]] (illicit sexual activity), and strengthens the marital bond since a woman's sensuality was reserved for her husband. Finally, it is seen as having a social purpose, to regulate and prevent sexual urges in society running out of control. Arguments in this last category are of four types: 1) that it prevents constant male arousal, protects social dignity and a tranquil society; 2) that it supports educational and economic productivity due to reduced male distraction; 3) that it allows women to participate more fully in society as every public space is a morally safe zone; and 4) that it serves as a guard against westernizing influence.<ref>Elizabeth Bucar, ''The Islamic Veil'', pp. 19-23</ref> | Bucar categorises three types of traditional and modern purposes for hijab that have been articulated. Firstly, it was seen as a means of building moral character (modesty, shyness) and a path to piety because it is not an easy thing to start wearing it. With repetition, over time a woman would feel uncomfortable at the thought of not wearing it. Indeed, one could add that ex-Muslim women commonly describe how leaving home without hijab for the first time takes some courage. Secondly, it has been said to have the benefit of preventing inapproprate desires, which could end in [[zina]] (illicit sexual activity), and strengthens the marital bond since a woman's sensuality was reserved for her husband. Finally, it is seen as having a social purpose, to regulate and prevent sexual urges in society running out of control. Arguments in this last category are of four types: 1) that it prevents constant male arousal, protects social dignity and a tranquil society; 2) that it supports educational and economic productivity due to reduced male distraction; 3) that it allows women to participate more fully in society as every public space is a morally safe zone; and 4) that it serves as a guard against westernizing influence.<ref>Elizabeth Bucar, ''The Islamic Veil'', pp. 19-23</ref> | ||