*112967*
Philosophy/5. Philosophy of religion
Kazakh National
University by name al-Farabi, Kazakhstan, Almaty
The history of the hijab and its types
Master of the 1-year Monkebaeva Kamshat
PhD, Professor Baytenova Nagima
In
studying the history of the hijab, we note that since the creation of man, the
veil was one of his most basic needs, so he tried every means to cover
themselves. This veil sometimes protect it from cold, snow, rain and heat, and
sometimes guarded their honor and chastity. In addition, the cover gives a
person a kind of beauty and accuracy, but over time the human clothing, as well
as other tools of his life, has changed its simple form and become more
diverse.
Drawings
on the cave walls, rocks, stone and other places that have survived from the
past, talk about how the first people covered the nakedness. As for the
clothing of primitive man Ruth Whitehouse writes in his book «First City»: «The
men wore a sort of woolen skirts and a waistcoat of wool trodden down, and the
women wore a long scarf that covered all their body except the right shoulder».
The American historian Will Durant writes about clothes: «The women were at an
angle on the shoulders of the veil, and men tied a blanket around the pulleys».
Hijab
in Arabic as the «veil» or «cover». So refer to any women's clothing that
meets the requirements of Sharia, as in Western societies – a traditional
Muslim woman's headscarf.
Hijab
– a kind of veil for the body. Professor Motahari in his book «Hijab» believes
that the word-to-one with the word «cover», which is also used to mean «the
veil» or «that covers». Anyway, the hijab has a great antiquity. The study of
the history of the hijab reveals that even before the Islamic headscarf has
been circulated among some people. Vadzhdi Fried writes in «The Encyclopedia of
the XX century»: «Hijab is women's greater antiquity. About the Hijab said the
ancient Greek writers, Greek women cover their heads, but his face was left
open, except when they were going to the market. Then they were required to
cover the face.
From
the historical literature is not difficult to understand what the hijab is not
peculiar to a particular religion, and existed long before the advent of Islam.
Professor Morteza Motahari puts it: «In ancient Iran, the Jews, and in all
probability, in India and comply with the hijab, and in more severe form than
in Islam».
Will
Durant wrote of the Jews and the laws of the Talmud in the «History of
Civilization»: «If a woman violated the Jewish law, for example, appeared in
public without a veil on her head, talking to strange men, or say at home is so
loud that she heard neighbors, that her husband was entitled to divorce her
without paying her the agreed dowry, even».
According
to historical literature, the hijab was part of the clothing of women in
ancient Rome and ancient Greece and was considered a peculiar subject of
jewelry for women. The late Indian Prime Minister Jawaharlal Nehru said that
the Romans also observe hijab under the influence of the Jews. The Greeks were
mainly of the hijab in religious ceremonies and rituals. In medieval Europe,
the hijab is also considered part of women's jewelry.In India also, as in
ancient Iran, the hijab is fully respected. Professor Motahari writes: «If we
assume that asceticism and renunciation of worldly pleasures was one of the
causes of the hijab, it should be recognized that India since ancient times
took the veil, because India was a center of propaganda of asceticism and
renunciation of material enjoyment».
In
pre-Islamic Iran as a woman wearing the hijab. As for the ancient Iranians,
Will Durant writes: «In Zoroaster women enjoy high respect, it is freely and
properly communicate with the people. After Darius women communicate with the
public, especially among the wealthy class, it was brought under control. Poor
women were forced to work and interact naturally with people. Therefore, they
were more free. But other women, especially given the fact that during
menstruation, they were isolated, spread blankets compliance». The American
historian writes: «Women of the higher classes of society did not dare leave
the house, except that a covered palanquin. Married women had to hide, even
from his father and brothers».
Count
Gobineau writes in his book «Three years in Iran»: «When the Sassanids in Iran
was taken not only compliance with the veil for women, and women in the
maintenance of secrecy, that they were shielded from the princes and priests,
who often hankered for beautiful women». After the Iranians accepted Islam,
Iranian women have to respect the hijab as an Islamic value and be proud of
him. They appeared in public in full hijab, believing that the Islamic hijab
woman gives value and holiness, and brings her out of isolation. In future
programs, we'll talk more about the hijab in Islam and Iran. Before the
Renaissance, most women in Europe wear the hijab, but with the beginning of the
Industrial Revolution, and after the Second World War, this was a movement for
the emancipation of women and other feminist organizations. This movement
rejected the hijab, and putting forward the idea of equality
between women and men, a woman removed from her spiritual and family values.
The big capitalists, encouraging women to activism, began to use it as a tool
and forced it to a new form of oppression.
In
different regions, historical and cultural traditions of the ideological
function of calibrated attire – the hijab – do khimar, niqab, chador and their
variations.
Abaya
– the long traditional Arabic dress cut free, not involving the belt. Designed
to be worn in public places. In some Arab countries, Muslim clothing
compulsory.
Khimar
– head cover, style, length and manner of wearing which may vary. Khimar in a
headscarf common in the Middle East, Turkey, among European Muslim women and is
the most mild form of hijab.
Chador
– a light blanket of white, blue or black, which covers the entire body,
including the head. The upper portion may have an additional piece of light
fabric that covers the face. Is the traditional Iranian version of Islamic women's
clothing.
Niqab
(from the Arabic «mask») – a hat that hides her hair and the woman's face,
leaving only a slit for the eyes. As a rule, black. Sometimes it is attached
like a veil. As in the case of the hijab, there are a large number of variants
forms niqab and its combination with other subjects of Islamic women's dress.
Distributed in the Gulf countries, Yemen, in southern Pakistan.
Burke
– blanket covering the body with the head, with the net tightened slit for the
eyes. In fact, mandatory for women in much of Afghanistan and northwest
Pakistan. It is usually blue in color and is made of cheap plastic.The veil is
a long gown with false sleeves. It hides the whole body, leaving a slit for the
eyes, covered with a dense rectangular grid chachvanom. The name comes from the
Persian word «Faraj», which originally meant a wide cloak. The most popular
tradition of wearing the veil was in the late XIX - early XX century in Central
Asia.
Al-Amir
– a modern version of khimar. It consists of two components: a cotton cap, over
which then ties a head scarf. Sometimes, instead of a scarf, complete with a
hat is the «pipe» of the same fabric.
Sheila
– a long rectangular scarf that wrap around the head. The ends of the hidden or
lie along the shoulders. One of the best free options khimar. Distributed in
the Gulf countries.
In
general, the study reveals the historical development of the hijab, the veil
that has long roots and, of course, in the process of development and evolution
of the hijab played a special role of religion.
The used literature:
1.
Jalilov
A.D. From the history of women in Central Asia before and after distributing Islam. – Dushanbe: Irfon, 1974.
2.
Mertsalova MN Suit different times and
peoples. Volume 2, – St. Petersburg, 2001.
3.
Herman Weiss. The cultural history of the
peoples of the world. – M.: Penguin Books, 2005.
The author's inquiry
1. A surname, a name: Monkebaeva Kamshat
Zharilkasinovna; Baytenova Nagima
Zhaulybaevna
2. A study place, the status: master of the
1-year faculty of philosophy of the Kazakh National University by name
al-Farabi Monkebaeva Kamshat Zharilkasinovna; PhD, Professor Baytenova Nagima Zhaulybaevna
3. The address: 050062, Almaty,
Sayin street, the house 81
Publisher «Economics»
for Monkebaeva Kamshat Zharilkasinovna
work phone: 276-13-14
mobile phone: 8-701-270-17-78
4. An electronic mail box: kamshat77@mail.ru