Contexte de la révélation du Hijab ( le voile islamique): Difference between revisions

Dans son livre court mais détaillé, ''The Islamic Veil (Le Voile Islamique)'', le professeur Elizabeth Bucar a écrit sur le rôle et les interprétations du hijab à travers l’histoire et la modernité.<ref>Elizabeth Bucar (2012) ''The Islamic Veil (Le Voile Islamique)'', Oxford: Oneworld Publications</ref> Son livre sera mentionné à plusieurs reprises dans cet article.

In most Muslim majority countries there is no legal enforcement of hijab (in some former soviet states it is not even common for women to wear it). Hijab adherance saw a revival in some Muslim majority countries during the mid-20th century after falling out of favour and in the West it is commonly worn voluntarily. However, alongside such social norms it is also common that women and girls (even in the West) sometimes feel community or family pressure to adhere to hijab against their wishes, especially in the case of adolescents living with their parents. In a small number of Muslim majority countries (such as Iran) hijab in one form or another is legally enforced. The "Women, Life, Freedom" protests of 2023 in Iran highlighted that this enforcement is against the wishes of millions of women there. Saudi Arabia removed its legal requirements for head covering in 2018.

Elizabeth Bucar explains that for Muslim women in Western countries, hijab is often a way of expressing Muslim identity, and specific styles of hijab can further be a way of maintaining identity with a specific cultural heritage.<ref>Elizabeth Bucar (2012) ''The Islamic Veil'', Oxford: Oneworld Publications, pp. 119-122</ref> In 20th century Algeria, hijab served as a symbol of cultural defence and resistance against colonialism, while in Palestine it became a symbol of national identity, while unveiling was associated with Israeli collaboration.<ref>Elizabeth Bucar (2012) ''The Islamic Veil'', Oxford: Oneworld Publications, pp. 77-83</ref>

The Quran contains verses which mention the ''jilbab'' (overgarment or cloak), ''khimar'' (piece of cloth that covers the head, and ''hijab'' (screen to shield Muhammad's wives from the gaze of visitors to his home). Bucar summarises that Q. 33:53 was a command concerning Muhammad's wives to separate the public and private space; Q. 33:59 was a command for free believing women to preserve their bodily integrity from harrassment; and Q. 24:30-31 was a command to all Muslim women for modesty purposes.<ref>Elizabeth Bucar, ''The Islamic Veil'', p. 45</ref>