dimensions of this subject, among which valuable researches can be seen. Despite all these, still many centres of investigation and searching in this field are found everywhere, and investigation file is still open.
Making researches and studies in connection to veil "hijaab", can pursue different objectives each needing a particular method:
1. The purpose and motive of investigation may be rational manifestation of fiqhi beliefs and judgements, in a way that it can be propounded in secular societies.
2. Sometimes the target of investigation may be to solve the mental problems of the issue of veil inside religious communities, in a way that all mental and theoretical unrestrained obstacles should be lifted from this way.
3. Also it is possible that the aim of investigation be mere Fiqhi fathoming and studying profoundly, to the extent that can only be proper for "teaching in" the Islamic theological centres.
4. Further it is possible that the goal be guiding the society toward the required "ideal" covering... and others.
It is explicit that every goal has its own method and tendency to follow, so it is infeasible to cover and discuss all of them in one book.
In fact, other than the practical leniency witnessed in case of covering, and production of desire and hope of human beings, some ideological questions and ambiguities inside religious societies, with viewpoints and visions of secular societies, and a number of Fiqhi opinions and verdicts on carelessness and unrestrainment, can be influential in the matter of covering.
Hence reason and reflection necessitate from us to choose proper ways for confronting practical leniency, desire and inclination, like advice and counsel, and making impunible and allowable amusements and exercise to replace exciting and seductive manifestations. And also in opposite to mental
obstacles we should resort to scientific searches and circulation of their thought fruits.
In this chapter, I am going to select and elaborate some subjects from among those related to veil "hijaab" as follows:
1. Chastity and philosophy of covering.
2. General conditions for mantle of women.
3. Adornment.
4. Intermingling "between men and women".
Life of man is liable to develop and mature on two dimensions: material and moral. And acquiring knowledge and sciences, with fostering ethical and human traits all lie within the realm of spiritual perfections. Likewise, enjoying welfare, body health and training body organs come within the first division.
Man is one truth whose life has two extents. For this reason, perfection and deficiency are two inseparable elements. Body health is a requisite for soul health, which is in turn essential for good health of body. This point is becoming clearer than before, so bodily diseases are being cured through psychotherapy and spiritual treatment.
Realm of spiritual and material life, whatever it be, pertains to how human beings view existence, man and universe. Any diversity in these views has its impact on restraint and ease of human life. The evidence for this lies in the divergence and difference between objectives and way of living of human beings who lived before the modern scientific developments and those who lived after them.
Despite all this, we should not look at things in a way that by changing the views everything would change, with no common point is left whatsoever. But rather, as is said frankly before, these changes affect restraint and expansion of life, not creating two different and even antithetical lives.
Hence, despite that remarkable difference between human beings of present time and those of the past in regard of foundations and consequences, but their common points are not little in number, the fact leading to make the way for conversation, mutual understanding and consideration, open all the time.
In all these views selfknowledge and worldknowledge being something valuable, and spread of justice and service to other people is a recommendable act. All people venerate national champions and social reformers, regarding those killed on the way of national objectives as martyrs.
All these indicate that throughout all epochs, same general beliefs prevail among people, although some difference can be seen in their applicability and samples. These points constitute part of things called in Divine religions fitrah "nature", and so much emphasis upon them is made in Islam.
Chastity and bashfulness also being among these characteristics: Covering the front "private" parts was the usual habit of man, as the cavedwellers used to cover themselves "veil the private parts" with tree leaves and animal skins, and so also the present worlddwellers.
It is out of scope here to refer to form, measure and way of emergence of this trait, but the original point in this regard being that this habit was always observed as a human virtue. Besides, coyness and chastity, being not confined in a certain period of history, though certain times and epochs can be specified for special certain mantles "costumes". And chastity is the spirit of the covering and mantle being its skeleton. Chastity is philosophy of the covering and covering is its guarantor "insurer".
Konfosios, the Chinese philosopher of the sixth century B.C., has said:
"One who can be considered man of culture is that who is honest in his conduct and behaviour with chastity in heart, and that who is delegated to other foreign countries as an
ambassador, would never bring about means of shame to his king." 155
Barroukh Espinozah says:
"Even if we have no knowledge of eternity of our souls, still we would have given priority and importance to absteniousness and religion with all things I indicated in chapter four, that are relevant to magnanimity and dignity. 156
Even the adherents of Yang Choo, the famous Chinese atheist materialist philosopher, who lived in the epoch from fifth till third century B.C. and whose school in historical and philosophical literature is known with pleasureseeking, said in his regard:
"The fact which should be kept in memory is that Yang Choo, though asking for sensual pleasures, but he withstood against extravagance and debauchery which are viewed by him and his school as desolater of man's nature." 157
Gandi once addressed the women saying: "Woman's true ornamentation being her character and her purity. The real ornamentation can never be in stones and metals. Rather it lies in purity of heart and soul beautifying, not in loading the body with stones and metals." 158
In all Divine religions so much emphasis and recommendation is made on chastity and modesty. The holy Quran has many times pointed out the women to this fact.
In treatise of Polis in Al'Ahd AlJadeed, after recommending the men with supplication and fervent prayer, the following statement is recorded:
"They "men" also used to embellish their wives with clothes adorned with bashfulness and abstinence, not with ringlets,
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155. Mukaalamaat Konfosions, p. 208.
156. Akhlaaq, p. 303.
157. Akhlaaq Dar Cheen Wa Hind Bastan, p. 54.
158. Al-Mahatma Gandi, p 146.