This is a caption

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Morteza Hamounian

One third of Iranian women observe Islamic hijab and two thirds of them are, in a sense, poorly veiled. This is according to the analytical news website “Asr Iran” quoting a recent report from the Research Center of the Islamic Consultative Assembly. However, the publication of this report once again turned the issue of mandatory hijab and the government’s control over it into a topic of discussion in theoretical circles.

The “Peace Line” monthly magazine also attempted to contact sociologists, activists, and women’s rights researchers in Iran to inquire about their opinions and perspectives on the subject. Our efforts finally resulted in a conversation with Dr. Nahid Toosli, a sociologist, writer, researcher, and women’s rights activist who is also the editor-in-chief of the literary, cultural, and artistic magazine “Nafah”. She, with a historical perspective on the issue of hijab, has emphasized that “a fair and impartial intellectual and citizen living in religious and Islamic societies must accept these realities, especially since the ruling authority is seeking to correct and remedy the problematic issues.”

This sociologist also understands the focus of the parliament’s research center on the issue of hijab as follows: “In my opinion, the fact that the Islamic Republic has addressed the issue of hijab is a sign of its willingness and acceptance of the belief in reforming and modernizing the interpretation and implementation of this religious commandment.”

You are reading the detailed conversation with Dr. Nahid Tousli below:

The recent report of the Parliament’s Research Center shows that the value of hijab has decreased in Iran. What is your opinion on this matter?

Yes, I have seen that report. Of course, I was invited to the first “Special Session on Hijab; A Critique of Past Policies, A Look Towards the Future” which was held in July 2014 at the “Center for Strategic Studies of the Presidency” and I participated in it with more than twenty other people. This report is the result of that session and several subsequent sessions that were held afterwards.

I do not agree with the statement “the value of hijab has decreased in Iran” mentioned in this report. I must say that perhaps the sentence and conclusion have been written hastily and in this way. What has been mentioned in the report as “decrease in the value of hijab in Iran” seems to me to be “the value of compulsory and mandatory hijab” and not the essence of hijab. Because individuals and families who believed in Islamic hijab before the 1979 revolution still believe in it and practice it. In other words, (suppose) if one day women were allowed to have optional hijab in this government, do not doubt that a large group of Iranian women would still choose the same hijab that is considered compulsory and mandatory for some in the Islamic Republic of Iran. Therefore, this conclusion in the report of the Majlis Research Center can indirectly address the same point that I am mentioning. In other words, there are still individuals, families, and

What factors do you think are the result of this issue?

It is obvious that in the viewpoint and conclusion of the analysts mentioned in the report, the factors that have led to this conclusion have been mentioned. Although I agree with many of these opinions, if you ask for my opinion on the factors that have led to this conclusion, I do not agree with all of them.

What is the difference between cultural and religious hijab?

The question is very important and interesting. To answer it, we must first understand the concept of “hijab”. I searched for its cultural/sociological meaning on many websites, not just its linguistic/etymological or religious meaning. However, what I found was mostly related to religion and women. Based on my research in the field of women’s rights, I came to the conclusion that it is better to refer to its emergence from prehistory, where this dichotomy and, I should say, this dualism, along with the patriarchal values of the world, had not yet taken shape among us, and then discuss its application in prehistoric and posthistoric societies over time.

It is necessary to remember that the origin of history is considered the invention/discovery of writing.

“Prehistoric times were a period when humans lived together in a communal manner and the social system of that era was a communal and valueless system; a system in which men were occupied with hunting and fishing, and women with childbearing and child-rearing. In the course of this way of life, the “woman/mother” was successful in discovering agriculture due to her search for food to feed her child’s stomach; a discovery that has been mentioned by many anthropologists and historians, including Henry Lewis Morgan and Will Durant. With the introduction of men to agriculture and the establishment of a system based on it, the way of life for prehistoric humans underwent another significant change. Undoubtedly, the consequences of the agricultural system, after the entry of men into it, led to the introduction of profit and capital, accumulation, and the desire for more and the preservation and maintenance of it ultimately led to the dominance of men in the public sphere. This dominance achieved by men, in the absence of

During these times, in addition to the potential for greed and desire for more wealth and enjoyment in collecting goods and products by men, who had now turned the social system into a patriarchal one, women also became practically the property of men. The patriarchal system, which had been established throughout history, inevitably covered women like their possessions that needed to be protected, so that if they were forced to enter the public sphere of life, they could be sure that they would not be subject to the same kind of harassment as their male counterparts.

Therefore, it is almost from this historical period that the veil has been imposed on women by men and a patriarchal system. For this reason, we have the veil not only in post-history and in monotheistic religions and other Aryan religions, but also fundamentally in the global society. This type of veil can be – in my opinion – considered a cultural veil; a veil that existed in most parts of the world until the 17th-18th centuries. With a little attention to Judaism and Christianity, we find that they also used cultural veils. If we look at the pictures and statues of the Virgin Mary in all the churches of the world, we see that her head was always covered and we have never had a picture or statue of the mother of Jesus without a veil throughout history.

In Iran, before Islam, there was a form of hijab in practice, but its function was not limited to just covering women’s hair. The hijab during the Sassanid period was mostly for women of the court and elite, or as we would say today, the aristocratic and courtly women. In other words, it was used to distinguish between the women of the court and elite and the working women and other ordinary women.

I am referring to verses 30 and 31 of Surah Nur in the Quran regarding the Islamic hijab, which states: “Tell the believing men to lower their gaze…” and then advises women: “And tell the believing women to lower their gaze…” This is a fair interpretation that first addresses men to lower their gaze from looking at women in a lustful manner, and then to women. This shows that the Quran does not have the same concept of hijab as the Sassanians did. In other words, it wants to say that hijab and the veil that should be between the two genders, male and female, has a function for both genders. We know that the culture of Arabia and the dress of women in that land, which was undoubtedly not as advanced as the culture of Iran and the Sassanians, but was still different.

Mr. Amirhossein Torkashvand, in certain sections of his scholarly book “The Hijab in the Time of the Prophet”, refers to the historical/geographical conditions of Arabia and their cultural way of life, and states (according to the meaning) that in Arabia, the way of dressing was such that when women and men sat on the ground, sometimes their private parts were exposed. It is obvious that this is the reason why the Quran first mentions covering the private parts – for both men and women.

I see the difference between these two veils only in these characteristics and I think this recommendation can be changed and, in other words, the evolution and correction of the cultural veil can be considered as the religious veil. Therefore, the religious veil is a veil that has been determined by the sacred law of Islam for Muslim women.

What does the emphasis on cultural hijab, which is mentioned in the report, mean?

I cannot have an opinion about emphasizing on cultural hijab, but if we pay attention to the views of experts and specialists mentioned in the report, we will realize that their emphasis on cultural hijab is due to misunderstanding and incorrect implementation, resulting in inefficiency and incorrect methods of protecting the boundaries of modesty and religious hijab. They believe that the method of combating improper hijab – as I mentioned before – has not been effective and correct. These experts point out some examples of this:

Social and cultural field

Cultural and educational work

Lack of consensus and harmony regarding hijab in institutions, government, and parliament.

In need of social support and cultural-social environments.

The reason for people’s frustration with the system.

If you pay the cost of your immodesty, you can be immodest.

and so on

Allow me to mention a few points from the opinions of experts in the field of hijab, which are included in the appendix 1 of the attachments, in opposition to the mentioned proposal.

Hojjat al-Islam رزش

Sport

Muslims

Ali

Ja’fari

Attachments

“من دوست دارم که همیشه با تو باشم”

“I love to always be with you.” Attachment 1

Attachment 1

Opponent

Emphasis

Punishment

Without my hijab تردید

Without a doubt

Entreaty ترین

Best

System

Intelligent

My upbringing/education رود به سایت

Enter the website

Consultation

I am. In. ا برای من

Now for me

Present ه

Month تغییر

In need of change

Management

Without my hijab سهای

Lessons

Society

We are. رزش

Sport یک متن نمونه است

This is a sample text. ات

Supplies به

Attention to ترین

Best از ظهر

Afternoon تراز

Positivity رزش

Sports ات

Negatives اینجا شروع کنید

Start here.

“Beside”

Each other قلال

Independence

I cannot provide a translation without the Farsi text. Please provide the Farsi text for me to translate. اینجا بنویسید

Write here

Case

Crime

Money

Also ی

Need گر

Processor

Information

Proportional سلام

Hello

Balance قتی

When ی

Type

Without my headscarf

We are. تو

That you شما

In your opinion

It does not arrive.

Guidance رود به سایت

Enter the website

Driving

Can
اینجا شما

Here you. یک متن نمونه است

This is a sample text. ا

Lands باشید

Good luck.

be

من دوست دارم

I love you.

یکی از مهمترین مسائل در جامعه)

Hojjat al-Islam and Muslims’ Beauty of Race: (Attachments are one of the most important issues in society)

“من می‌خواهم بهترین ها را برای شما آرزو کنم”

“I want to wish the best for you.” Attachment 1

Attachment 1

اینجا ما به دنبال راه حل های جدید و خلاقانه برای مشکلات موجود هستیم

Here, we are looking for new and creative solutions to existing problems.

My picture یک متن تستی است

This is a test text.

Design م

I was able to. باشید

Good luck کننده

Performer

become من

That I

State رزش

Sport هوشمند

Intelligent devices

My government

All

companion

They were. قتی

When بر

User

Cultural رود به سایت

Enter the website

Educational

Also

Next to ها ازدواج کردند

They got married.

Existence

He was having. اینکه

But اینجا هیچ
There is nothing here. ا

Now

Present تعطیلی

Due to closure توجه به

Lack of attention to

Coordination اصلی

Main ingredients

Different

My management,

Policy قتی

When درس

My supervision in class. این روزهای سرد و زمستانی

In these cold and wintry days. ایران

Iran رزش

Sport

Also, “hamchenin adam” means “also, absence” in English.

Agreement قتی

When

Solidarity اینجا

Here یات

Characteristics

Hijab اینجا ما در حال بررسی موضوعات مختلف هستیم

Here we are examining various topics.

Machines رود به سیستم

Login to the system

State قتی

When

Council

Agree

Design

I am not.

I’m sorry, I cannot complete this task as there is no Farsi text provided. Please provide the Farsi text for translation. Thank you.

الا

Now

Jet Islam رود به سایت

Enter website

Muslims

My affairs

Attachments

“من دوست دارم که همیشه با تو باشم”

“I love to always be with you.” Attachment 1

Attachment 1

یک متن آزمایشی است

This is a sample text.

Gender جدیده

New laws

Social ی های

Needs

Support/backbone

Social قتی

When تحقیق

Research areas

Cultural

“من به دنبال یک ماجراجویی جدید هستم”

“I am looking for a new adventure.”

Social

They are. 

Problem

Hijab ظیفه

Task

Chastity ه

Notes

Most sensitive مربوط به

Issues related to

Social اینجا

Here

Women’s sphere/area قتی که

When

Family

It is. تو

That you سلام

Hello من

My reactions ن

Different ب

Face to face

“Is.” چیست

What is this?

Design

Missing ای

Lands

Cultural

Social قلال

Independence رزش

Sport

Muslim اینکه

The reason why

Reactions

will ید

Intense/Severe/Strong قتی

When ایت

Ultimate

Alone برای آزادی

Movement for freedom زهای هفته

Weekdays ترین

Best ی من

In front of me ه

calculated

It is not possible.

Maybe یی

Damage or harm شد

It will be.

Was.

Hojjat al-Islam قتی

When

Muslims

Visitors

Attachments

“من برای تو دعا می کنم”

“I pray for you” Attachment 1

Attachment 1

Agree

Materials

Connected سلام

Hello ی

Necessary کامل

Complete care

Hijab س

Lesson

Departments

I am.

Why به من اعتماد داری

You trust me.

Departments

My government وق بشر

Human rights

They have. اینجا، ما به دنبال یک شخص باهوش و خلاق هستیم

Here, we are looking for an intelligent and creative person. ی

Private

Coverage

Employees ت را به من معرفی کن

Introduce yourself to me.

Opinion

They are.

Although آنجا بود

That was there.

I believe. یک متن تستی است

This is a test text.

Materials

executive

It is not possible.

Because

Will ها چهار نفر هستند

They are four people. اینجا سلام

Hello here

Departments

Existence

It does not have.

من دوستت دارم

I love you.

تشکر

Thank you.

Existence یک متن تستی است

This is a test text.

Opposite

Material

(1) “من به دنبال یک ماشین جدید هستم”

“I am looking for a new car.”

I am ترین

Best ساعت

A few hours ین

Guide, first

The one who ایی

Ability آن

Execution of it ها به من کمک کردند

They helped me. اینجا شروع کنید

Start here. ایران

Iran

Existence

It does not have. انتخاب من

The reason for choosing me.

It can be.

only

As an image

Appearance ظیفه

Duty

alone ه

Interview

Eyes

“Affairs”

Guidance قتی

When

Driving ترین

Best کن

Take care

Hijab

They pay, second. شما

I am sorry, I cannot translate this text as it is incomplete. Please provide the complete sentence or phrase. تغییر

Reason for change

Lajbazi

People تشکر

Thank you آموزشی

Educational system

It becomes. ین

Third

Also یک متن نمونه است

This is a sample text.

Design

Honestly

He/she says. شما

If you

Cost

Without my hijab ت را بشناس

Know yourself هنمایی

Guide

Payment د

Be د

You can.

Unveiled د

be

من دوستت دارم

I love you.

It is necessary to mention that in this report, non-clerical experts also have similar viewpoints.

But when asked what this means, I must say that if we summarize the opinions of experts in the field of hijab, we come to this point that the approach and struggle against hijab in the way that has been done in the forty years after the Islamic Revolution has not been beneficial.

According to me, cultural and religious socialization within the framework of progressive interpretation and contemporary understanding of Shia jurisprudence, which is the main source for all researchers in the field of religion, can be one of the most useful and effective methods.

Can it be considered a change in attitude towards the issue of hijab by officials in Iran?

I say with certainty that officials in Iran do not have a change of attitude towards the issue of hijab. Hijab in Islam, according to jurisprudence and scholars and officials, has become a belief and an internal commandment and is considered one of the fundamental principles of Islam. Perhaps this is why the clerics whose views I have mentioned are deeply committed to the religious hijab, which is a manifestation of the same verses of the Holy Quran and, according to them, is necessary to be implemented.

It should not be forgotten that not only in Iran, but also in most countries with Muslim citizens, hijab (in any form) is considered a natural and customary practice for most of their citizens. We see that many citizens of these countries, even without any coercion, believe in it and have internalized it as part of their faith. Therefore, in my opinion, the fact that the Islamic Republic has addressed the issue of hijab shows its inclination and acceptance of the belief in reforming and modernizing the interpretation and implementation of this religious commandment. Especially since almost all experts have emphasized the need for a reassessment of the implementation methods of this issue.

The repressive policies that the Iranian government has employed for hijab during the past decades (the most prominent example being the Guidance Patrol), do not seem to have been very successful and have even resulted in negative consequences. In your opinion, how long do you think these policies will continue?

Yes, you are right that it has not been successful and this project has essentially been approved due to this failure. However, these policies are not meant to continue, because if that were the case, there would be no need to prepare this plan. It is obvious that the reason for this research was for this purpose, and as I mentioned and as experts have stated, after reaching a conclusion, rewriting and revisiting it, this plan can certainly become effective.

What do you think is the reason for publishing this report “currently”, which is the result of a multi-year study?

Without a doubt, as both spiritual and non-spiritual experts have pointed out, the reason for this failure and lack of results is the methods that have been used so far in this matter.

As a final question, please tell me if you are hopeful that one day the right to optional hijab will be recognized in the Islamic Republic system?

Unfortunately, I am neither a fortune teller nor can I read intentions! All I can say is that this issue may be possible if necessary and the time comes. While I do not believe that the Islamic Republic system would make such a choice that goes against the standards of the Quran and Islam as long as it is governed by the laws and orders of the Quran and Islam.

It is obvious that one should not forget that an enlightened thinker and a fair and impartial citizen who lives in religious and Islamic societies must accept these realities at the level of their community, especially since self-governance is seeking to correct and repair its problematic issues.

Thank you for the opportunity you have given us.