The relationship between hijab and chastity

Sexual instinct was the source of many historical events, as far as some have considered it as unknown ruler of all nations and societies. According to this importance and destructive functions as well as constructive ones of Sexual instinct is that sexual morality, is one of the most important ethical issues during the last days and now is one of the most important ethical issues and in the different knowledge such as: Psychology, sociology, jurisprudence, rights, mysticism, Sufism and even science of kalam from different perspectives to thread human sexual traction has been seen and in the new Subdivisions of Sciences an independent branch with title >>: Sexual morality << has been created.
Issues such as the sexual instinct in human philosophy control and Regulate or the freedom of the sexual instinct, Goodness and badness females’ Haya, mans fervor, wives loyalty, coverage, the hijab, chastity of men and women, adultery , marriage, homosexuality, (= Sodomy and lesbianism), are considered as the most important issues of sexual morality.
The relationship between hijab and chastity, are from axes that although among the issues of sexual morality is presented in such a transient way, But it is thought that it has the capacity of an independent research, approach to different angles and invisible connection between the two issues, breaks and attachments, Position, Originality and ancillary and the fundamental role and impregnable role of each one - Which is believed In human societies customary, and Islamic, was changed and transported , it can be effective in strategies of cultural, social, moral for purification and probity community as well as judgments and values that about the commitment of communities and individuals, to the issues and moral values and of the traditions of Islamic society.

The concept of the hijab

The hijab is an Arabic word and the Arab linguists, enumerated for it, two main meanings:
1 - The hijab, the concept of the separation and barrier between two things; whether these two things are perceptible and material objects or are the spiritual and imperceptible.
Ragheb said:
Timidity and The hijab mean to prevent the receipt and get the two things to together.
The saheb maghais allaghe says:
Pudency (timidity) has an original meaning and it is forbidden. It is said: hojbate, that got him banned.
Also in misbah say that:
Pudency means ban and thus to Coverage, It is said hijab, because the cover prevents the viewed and the concierge, it is said hajeb because it is a barrier, and deterrent of others entry.
The original meaning of the hijab is the object separation between the two bodies and sometimes it is also used on spiritual matters;
Thus it has been said << inability >> hijab between man and his wishes and << sin >>, is the hijab between the servant and his Lord.
2 - Hijab means covering:
Sahah Allaghe notes the meaning of hijab as covering and he said:
The hijab means covering and the hijab in the human, which is something between the heart and the rest of the buffer.
So that this is also in the Arab language, the hijab mean is covering known, said:
Hijab means covering; <<hajabe >> mean is, it is covered, veiled woman, a woman who is covered.
In determining which of the two meanings is originally and or both of meanings Within each other, are considered main means, Review authors in the words of the Quran closer to the truth and meaning of hijab is the most comprehensive views on expressed other characteristic : the hijab was originally mean is prevent from crossing two things or them effects; Whether are in the two physical things or spiritual or one physical and other spiritual and also without difference from the area that It prevents and hijab, physical object or the spiritual. Also use of Quran said that main mean of hijab is forbidden and if the cover and concealed said hijab, It is because that coverage, Prevent from seeing and of confirmed examples hijab. As mentioned features meaning on the hijab can also be found in the Qur'an uses. For example:
And when something life devices, of them [= Wives of the Prophet] you want, want from behind the scenes
In this holy verse hijab means is prevent (hinder see) both sides of the hijab and all the Worldly affairs and tangible and hijab between them [= the people of Paradise and hell] hijab in this verse means preventing the two groups to each other And also the type of hijab between Paradise and hell and both sides, both physical and spiritual species (based on bodily resurrection or spiritual) and such is not God speak with man except through revelation or from behind hijab.
Hijab between man and God the concept of obstacle to see God, by the human and certainly it is spiritual, So that both sides of the hijab – God and human - one physical, the other spiritual.
Thus, we can conclude that the original meaning of hijab is Forbidden and bonding and physical properties and or spiritual hijab and or around it not impacted in the sense of this word, But proportional to official and external evidence can be Found a way to physical and or spiritual hijab and its surrounding.

The Terminology of Hijab

Hijab has limited meaning and smaller realm into the juridical usage and for jurists. Hijab means a special cover for women who prevent the strangers’ ogle to them or from sexual tendency stimulation among men. Appearance and usage of the term instead of “Veil” was prevalent and common among the jurists. According to some of the researchers, like martyr Motahari, believe the term hijab doesn’t have a long history and “it is relatively new word”.
The source of appearance and origin this term and meaning, as it was mentioned earlier, some of the narrative texts and Koranic revelations which were seen among some of those texts. In those texts the term hijab were used as the veil and something that prevents from looking. However among some of other texts the term hijab wasn’t used, the theme and content of them convey the meaning of hijab.

Types of Hijab

God in the Ahzab verse that based on the Koranic researchers and Muslim historians’ views which know as the fourth or the fifth Medina’s verse and it’s the first verse which talked about hijab, there are three orders about hijab which expresses the different kinds of hijab and the two of those orders address to Muhammad the prophet, his family, and in the next level to the believers and the Islamic society.

A. Covering Hijab

Among one of the trio orders, God demanded for the prophet to invite his wives, daughters and the wives of believers to observe and protect a kind of veiling in order to not to be hurt:
(Oh the prophet, tell to your wife and daughters and wives of believers to wear their kerchief, this is good for being unknown and not to be hurt).
In this precious verse, God without making clear the boundaries, size, and details of hijab issues, orders that cover and wearing veils or kerchief of prophet’s family and the other wives of believers should be in the way that protect them from hurting and looks. Although, some of the jurists and interpreters explain about the method of wearing kerchief, they asked that hijab needs to cover beneath of throats, on the chest, and parotid of women, which being naked was norm among Arab women in the old time, in order to deviant individuals do not hurt them by this way of veil and hijab and understand the women modesty and chastity. It is possible to say that the reason of covering veil in some of the societies is a kind of veil and in the other society, it’s a cover with another method and style causes to security and deterrence from hurting and the legal hijab in any case is something with this function.
Anyway, the topic of hijab verse knows hijab as a cover which functions as immunization and prevents from contamination and disturbance. In Noor verse other part of cover and hijab were mentioned for Muslim women.
(And do not reveal your ornament, except as much as visible, and put their kerchief on their chests to cover their necks and chests).
In this verse “ornament” according to interpreters and jurists presented different views and opinions; some people know that as the position of ornament, some other people know that ornament as something the women wear. Whereas, the other group takes place in the middle of these views and in the area of ornament and purpose of the lawyer.
The effects of these different ideas and views will be recognized in the way and measurement of veil and similarly according to a one meaning, the whole of a female’s body, ornament, effectiveness features, drawing the attention of the other people and glance which itself, will have additional mental, social, and juridical out comes.
Nevertheless, ornament whether the position of ornament or body and jewelries which is the position of ornament and it should be under the cover from strangers’ views even the intention of women’s ornament is jewels and covering the jewels without covering the position of ornament of body isn’t possible and by this way the precious verse demands a special type of hijab.

B. Speech hijab

The second order of God about hijab addresses to the specific type of speaking and its functions in the females’ social interactions without using the term of hijab.
(Oh, the wives of prophet, you are not ordinary women, be virtuous, so, do not speak temptingly that the deviant people do not be greedy to you and speak properly).
This precious revelation, with assumption of the legality of speaking with the stranger man and woman, divided the stranger men and women speech in to the two parts: the first part: the ordinary and common speech of men and women which there is not any change the woman’s intonation and the using words won’t go further than usual speech. The second part is the dialogue which its words were chosen gently and provocative in the special way or were spoken by a special tone and intonation.
Koran denies the second style and expressed that common and ordinary speech prevents the deviant individuals from greed and temptation, the people who by feeling any signs or background are looking for exploitation and pleasures. This is why the verse known the prophets’ wives and daughters as the special women. Besides of dishonor, the prophet’s family needs to become responsible about religious teachings or by being leadership in this field , such as all other ones, present identical and practical pattern for the believers’ society in order to the people do it with more easiness and interest.

C. Behavioral Hijab

In Koran there were mentioned samples of the behaviors and it ordered to Muslims, specially to Muslim women, which their physical structure, anatomical and behavioral styles cause to more sensitivity and men’s drawing attentions, that they need to avoid from the mentioned behavioral styles and be aware of them. The samples are listed as the following:

1. Ostentation

Koran called ostentation as a special kind of behavior and social presence of women and denies doing that: (Do not appear among the people like primitive ignorance ages).Allama Tabatabie writes about the meaning of “ignorance of ostentation” he knows ostentation like a high building which is glaring in front of eyes of people.

2. Controlling eyes

Nour verse suggested another type of behavioral hijab to believer women and men which is known as controlling eyes from contaminated looking of women at men or vice versa, those who are considered as strangers: ( Tell to believers preserve their eyes from looking at the strangers and protect themselves, this is better for them. God knows about what they do… and tell to believer women that preserve their eyes and protect themselves).
Some people know the word “preservation” as closing the eyes; Allama Tabatabie said in his book “Al-Mizan”: the word “preservation” means closing the eye lids. Based on this meaning, closing the eyes connotes that: not looking and men’s ignorance from women from women and women from the stranger men.
Some other Koranic researchers and Arab linguists know “preservation” as turning away the looks; it means “not to glare”. Ragheb wrote in his book “Mofradat” preservation is reduction of looking and voice and means to reduce something which exist in the container. Similarly, Tabarsi in his book “Majma’-Ol-Bayan” said that the main idea of “preservation” means to reduce and to make something less. So, it is said that he/she reduced from look and voice.
Hamoo interpreted the third verse of Hajarat verse and he says that: “controlling of eyes means to reduce or limit the intensity of looking”. Similarly, Motahari by considering this concept interprets this verse as the following:
(Protect their eyes) means reduce their looks and do not glare. The reason of descending the verse and other narrative texts indicate the truth of this meaning and perception from the verse. The reason of descending of the verse was based on a narration by Imam Baqir (peace be upon him) “one of Ansars’ young men in the one of Medina’s alley faced with a woman. The woman (based on the tradition and the norm) put her scarf behind her hears and face and her forehead and neck were visible. The young man looked at the woman and she passed but the man continued to looking at her face until he hit to a wall and his skin was injured. When he noticed that his face was bleeding and said to himself that: I swear God I should go and tell the story for prophet. He went there and retold the story. For this reason the verse was descended.
In another narration from Imam Sadegh (peace be upon him), he differentiated among the first looking to the third looking. Imam Sadegh (peace be upon him) said that the first type of look doesn’t have any problem. The second one causes to harm and the third one causes to death. It is clear that these texts are compatible with reason of the verse perfectly and make clear the meaning and concept of the verse which means, continuation of look or staring.

3. Coquettish Walking

The way how the human walks could have different kinds which three of were mentioned in Koran:
Firstly, natural walking which is based on the physical structure and corresponds with the nature and creation of the both of individuals and the walking are normal.
Secondly, walking proudly which indicates the proud and selfishness and the selfish person walks this way selectively and intentionally.
Thirdly, when women walk coquettish and draw the attentions of others and show off themselves and their ornament for the viewers. As Koran says (And do not hit your feet on the ground while the walking in order to their hidden ornaments not to be known and the anklets will not be heard).
The highlighted feature of this way of walking, which the reason of its reverence was known, hitting the feet on the ground while the walking. Because before Islam, among the primitive Arabs, ornament and wearing ankles on the women’s feet was common and prevalent. The women while the walking and hitting the feet on the ground and make the noise of anklets and jewels drew attentions to the women who walked like this. Perhaps the whore women for drawing the men’s attentions walked like this intentionally.
Therefore, Koran prohibits Muslim women from walking like this. The citation of the reason of this way of walking was brought at the end of the phrase of this verse (To reveal what they hide of their adornment) indicates that criterion of forbidding and prohibition of the way of walking which draws the attentions and provides disturbance and immorality; however, there isn’t any hitting the feet in the ground or not wearing jewels and anklets.

Concept of Virtue

(Efaf) is and Arabic word which was entered into Persian with Islamic culture and religion. Virtue means protection and preservation of human sensuality from prohibitions and lustful demands. Ragheb said in his book “Mofaradat” virtue is kind of sensual action which prevents from lust dominance the human and the virtuous person is somebody who overcomes and wins a victory over lust by practice and continuous efforts.
Ibn Manzour says in his book “Lessan al Arab”: virtue means to self-protection from prohibited actions and sordid greed; being virtuous means self-guarding. Similarly, Koran stated that: “virtue means prevention”. It was interpreted that it is a sensual attitude which prevents from lust dominance. So, virtue means protections and self- preservation.

Virtue Terminology

Virtue is a moral term. Moral scientists know as one the most important moral virtues and philosophers too care about that practically. Mullah Sadra defined virtue in his book (As far) as the following: “virtue is manner which is the source of moderated actions and it neither creates scandal and nor causes to doldrums”.
Khajeh Nasir Odin Tousi defined virtue as a “sensual power which obeys wisdom until seizing by the proper judgment and the goodness effect appearances and virtue do not obey and worship passion”. Allama Tabatabie classified virtue as the trio disciplines of ethical virtues which are patience, modesty, sacrifice, generosity and etc. are grown on the branch of virtue.
In addition, Allama Tabatabie after considering sensual anger and mental forces as the sources and origins the whole of human manners and he added that “the bound of moderation in the sensual power which are called virtue whereas excess is wickedness and doldrums”. Based on what have been said virtue points to broader meaning than chastity, sexual purity and it was interpreted as being balanced, self-protection, self-dominance, patience, and resistance to illegal pleasure, which exists in the area of physical and sexual desires and the human’s passion wants to meet those demands infinitely.
Among Koranic evidences which display this sort of meaning could be mentioned as below:
1. In the Nour verse God motivates the Muslims to marriage and after that God orders to believers to provide spouse for women and man who don’t have spouse.
(And those who cannot marry, be vitreous in order to God makes them rich from his virtues).
According to this verse “Virtue” means preservation from sins and be patient to the life’s shortages and sexual needs.
2. In the Baqara verse, a group of needy and beggar people were described and appreciated as vitreous and continence. From one side, they are the people who cannot work and on the other side, they are poor but they avoid from begging and pretend to need and if someone doesn’t have close relation with them, those poor people will be considered as needless ones:
(Your charity should be for those needy people who are in shortage, cannot go to the travel, cannot gain money because of their continence and unaware individuals know them as needless ones but you judge them by their appearances and they never want something from people by resistance).
In this verse the word “virtue” has a meaning beyond the sexual virtue which is living and economic virtue.

Virtue and Moderation

As it was mentioned before, virtue is sexual and voluntary adjective which causes to a man responses to his tendencies, physical and sexual needs wisely, normally, and ethically and whenever he is untenable to satisfy those needs according to the mentioned ways, he needs to be continence, patient and avoid from doing immoral, illogical, imprudent ways.
If we pay more attentions to this meaning, the reality of virtue will be a voluntary, logical and sensible affair which adapts to the organization of existence, nature and origin of human; this truth will be implemented. In another word virtue will not be implemented into two situations:
A. A situation which an individual be involved in excessiveness and responds to his physical and sexual needs. By this way he permits to himself all of ways, methods and manner which will be ended to mal-reputation and dishonor at last.
B. In a situation that an individual involved in extremes, it means that based on an idea and opinion and an absurd, illogical or because of a sickness or sexual weakness, they avoid to respond any kinds of their needs and protect their forces as void or linger and these type of behaviors won’t be called as virtue.

The excessive view

Based on the Christian popes and Buddhists’ Brahman, person who can reach to the top spiritual levels he should be free from sexual instincts’ attachments. Even Brahmans say love and kindness to children illegal to sprits and know living in the house as slavery, bondage, devilish and impure. They believe that a free person is somebody who refuses from having house and family and relieve from all of the boundaries.
Buddha in his famous sermon “Benares” tells to his audiences that:
“Oh, monks this is the truth of the world: Birth is suffering, illness is suffering, and death is suffering. Union with somebody who doesn’t fall in love is suffering… Oh, monks this is the precious truth of suffering that is the hunger of existence which leads human from one level to another level of life and creates lust and desire. From side to side he is looking for a reward satisfying his demands and this is the hunger of lust…. Oh, monks this is the truth of relieving the suffering, relieve suffering to remove all of the desires”.
In “Gin” religion there is a rule which a person who wants to enter into that religion, he must be engaged with the quintet treaty which the most important contents forbidding the sexual pleasure and lusts and do not want being affected this desire for others.
Among the ethical schools in ancient Greece Cynicism, Stoicism, and Epicureanism were believed that marriage all of sensual pleasures are artificial and valueless. If there is a way for being fortunate and rescue, that is living simply and ascetically. Diogenes the founder of cynicism says “I prefer to be mad rather than epicurean”.
Epicure expresses that “sexual relation has never beneficial for anybody and if we haven’t been harm we were lucky”.
“Do not get marry and do not birth children in order to not to ne bounded by the chance”.
Similarly, the Christian leaders didn’t ban marriage in general; however, they know this as a devilish action. In Christianity, two things are normal for Christians which makes marriage legal: first: maintaining the generation, second: when getting divorce causes to prostitution and adultery or something like that, but avoiding from sexual instinct for the people who want to reach the leadership authority, it is necessary for individuals who take care about people’ religious leadership they should be bachelor as Jesus Christ until death and avoid from sexual relation in the whole of their life. By this way a person can be a “Pope” who has never been married.
Saint Augustinus points out in his book “the city of God”:
“It should confess that sexual relation between couples is not a sin if this action is for reproduction, nevertheless, a pious man is someone who can avoid from lust during marriage life. Even in marriage life tend to be virtuous is visible that people are ashamed from intercourse”.
Streaks of this kind of excessive idea or thought about could be seen among some of Muslims in the primary age of Islam. As if they accepted that because of their contact with Jews and Christians. As Muhammad the prophet and other religious leaders disagreed with the idea of monasticism and dirty negligence of instincts and sexual relation. This idea could not grow and develop, except some of the Sophists of Islam’s world.
By considering the seeking diversity and greedy ego of human such as Christians and Buddhists who know sexual instinct as devilish and confusing and the way of fortunate is fighting against the sensual tendencies and suppressing the origins of that. But, this idea was known as Sophistication and was developed and accepted popularly.

Extremes View

A group of western psychologists have negative view to virtue and sexual continence and self-control and go with extremists’ ideas and justified releasing from any kinds of ethical boundaries. The main founder of this view is Sigmund Freud, an Austrian psychologist and psychiatrist who became famous after proposing his view. They know the source of ethical problems and social anomalies in the process of suppressing the sexual instinct.
The abstract of Freud’s view is about sexual tendency in human and it was more intensified than the other ones. This tendency isn’t special for adolescents and puberty ages but it forms at the beginning of childhood. This instinct start to action among the boys addresses to their mothers whereas the girls addresses to fathers. But the boys afraid from the father and the girls afraid from mother or social rules they suppress this tendency.
These tendencies can be suppressed however, they won’t be disappeared and they form as complexes in the sub-conscious ego of human and they are gathered together. Finally, at a proper situation by the way of projection or sublimation and with another appearance it will outbreak. In addition, the fans of this view experienced from patients who prove that correct or incorrect, generalization and specification of authority realm and acknowledgements are out public access, they present or can present three main reasons for proof their theories:
1. The source of human’s psychological and social diseases are sexual instinct suppression and making obstruction for satisfying the instinct. In return, the way of fortunate and rescue from mental and psychological diseases, is satisfying the sexual instinct freely: So, all of the constraints and conditions should be removed for satisfying the sexual instinct.
2. Experiences showed that whenever there is a constraint against human access to something, human becomes greedier; so, lawfulness and making constraints on the way of instinct, there would not be any outcomes except intensifying that instinct.
If we want to release human, once forever, from temptations, sexual concerns, we need to free him completely for sexual satisfaction and remove any kinds of constraints and bounds.
3. The existence of these instincts in human means that creation had goals, purposes and human nature from deposing these instincts and that goal and aim is using and saturation and not to suppress and remove them. Because this is against and opposite of their instinct, it is opposite of the goals of human creation goals.

Moderated view

Islamic thought, and Koranic teachings know every needs in human have a philosophy and a goal which were hidden into human creation; therefore, none of monasticism and pietism views were not acceptable by Islam and the moderated or balanced usage of different instincts is the only known way of fortunate and happiness by Islam and called that as “virtue”. As Molavi says:
If there had not been any enemies so that the world would be impossible.
If there had not been lust so that there were no needs to obedience.
If there had not been patience if there wasn’t desire, if anger had not been existed, your existence would be nonsense.
Do not make yourself as a eunuch or monk when there is virtue, lust will be dominated.
Without lust, prohibition from that is impossible, as impossible as playing drums for dead people.
Islamic thoughts do not see any conflicts or incompatibilities between spirituality and sexual pleasures; but considers the legal usage from these instincts as the conditions of spiritual evaluation and it is the best tool for reaching to a real fortunate for human. According to this idea, the narrative texts and Koranic texts, from one hand and the bisexual creation of human, which they join to each other by sexual instinct and attraction tendencies to resume human generation and guarantee the human civilizations, they were considered into the Koranic verses:
(And from his signs are: he created spouses from your gender for you to relieve next to them and put friendship and kindness among you. there are signs for a group who think).
On the other hand both of monasticism and sensualism were reproached and blamed in the Islamic teachings. The Koranic researchers know the reason of describing the two verses in “Maedeh” verse as an agreement which was promised among some of the companions for avoiding from legal pleasures and sexual intercourse.
(Oh, the people who believe in God do not ban the pure things which were lawful for you by God and do not go further than the boundaries because God do not like trespassers and eat from the lawful blessing which you were aliment by God and avoid disagreeing with God whom you believe in).
Blaming the people who pretend to fear and religiosity avoid from legal pleasures they were described as “violators” which shows that they’re equal to perpetrators of lawful actions so, violation and assault from God’s law and order. In a narration by Imam Kazem (peace be upon him), he told that “The person who leaves his world by the excuse of his religious or vice versa, he isn’t a Muslim”.
Islam prophet as the place of God’s messenger and founder of Islam declared the legal and eternal principle which “monasticism and ignorance of world isn’t in Islam”. From the other side, Islam disagrees with libertinage in the all of fields and different kinds, such as: sexual lust, lust of power, lust of wealth, gluttony and etc. and the lascivious people with blame and hatred. The clarity of religious thoughts and abundance of religious texts are so many which there is no need to mention all of the samples here. Islam considered the claim of “The origin of human’s psychological and mental diseases can be found in making sexual constraints” as nonsense and without any supports claim.
On contrary, libertinage for sexual satisfaction causes to destruction and break in the family foundation and more intensified psychological and mental turmoil. Daily increasing of these diseases in individuals and society that don’t have any restrictions for satisfying sexual instinct or fewer restrictions can be undeniable witnesses of realistic view of Islam. In the religious thought, the main idea is that God didn’t give the instincts to human unduly and without purposes and he shouldn’t ignore none of them, is a true idea but besides of this truth which it shouldn’t neglect that human has different and various instincts and each of them is greedy and insatiable so that they can’t be worded easily.
So, one of the two ways need to be chosen first, suppressing some of instincts and ignore them which is against wisdom and the goal of creation or they need to be balanced, organized and by determining the boundaries and conditions satisfy all of them and this is the way that Islam agrees with it and recommends.
Aye, if human had had finite or limited capacity as animals in this field that limited would be sufficient for him and there is no need to the rules, ethical regulations, musts and mustn’t in social, economic and physical relations.
Imam Khomeini portraits the bi-directional truth of instincts and desire as this way “be aware that illusion, anger and lust might be from clement forces and causes to fortunate and happiness of human, if you submit them to the common sense and the leaders of Islam and if they’re from the side of evil, if you leave them for their own and strength “the illusion” to those forces. And let me make it clear that the great prophets didn’t restrict lust, anger, and illusion generally. And none of priests have been said that lust should be terminated and turned off the fire of anger totally and lose scheme of “illusion”.
But they said that they should be optimized to do their tasks under the mind and the rule of God control; because each of these wants to be for their own and reach to their purposes; however, they are required to corruption and chaos. For example: sensuality submerged and hard-mouthed lust is out of control and wants to its purposes and demands, even though; it is adultery in Kaaba’s zone”.
From Islamic view and perspective the only legal and accepted way of sexual instinct satisfaction is marriage. If we see from the one side has instinctive function and satisfying sexual demand and from the other side guarantees the ethical and mental health, stability and permanence of family foundation, continuity of human’s generation and educating the virtuous individual and society. By this way “chastity” means moderation about using the sensual tendencies and “chaste” is somebody who takes advantages from lust instincts and doesn’t tend to excessiveness and extremes and moves moderately between the clarified boundaries and uses from the qualified resources which are inspiration and mind.
Each of the Koranic texts and narrative texts are about “the virtue of chastity” as a general term and “the sexual virtue” in specific address to this meaning. The abstract of balanced view and right concept of virtue were detected in Motahari the martyr “the truth is that satisfying the sexual instinct and not to suppress that is something, and sexual freedom and elimination of rules and ethical standards is something else”.
Instinct satisfaction by observing the virtue principle and piety doesn’t have any inconsistencies but just by virtue and piety we can satisfy the instincts sufficiently and bound the unjustifiable excitements, discomforts, exclusion feelings and suppressing them; in other words, growing the talents besides of caring the whimsies and wishes are not limited. One of peculiarity and distinction of human in comparison with animals are two types of desires and demands which can be found in human:
First frank demands and second pseudo ones. The frank demands which are fit into the nature of all of human the nature desires, to protect the nature, power and dominance, sexual affairs, eating and etc. each of these desires have specific goals and philosophy. Moreover, all of these desires are limited but they can provide the background for a pseudo-demands… natural instincts could be fulfilled but pseudo demands can’t be fulfilled if form as mental hungers.

The fields of the separation of virtue from Hijab

Based on what have been said up to now, they were about the continuity between hijab and virtue whereas this continuity isn’t permanent and inevitable connection but in the solutions which are hijab exist there isn’t virtue and in some cases vice versa.

Conceptual Break

However, hijab and chastity basically mean prevention and making obstruction have similar concept but as it was mentioned before chastity observes internal adjectives and preventing from instinct and desires which are disobedient and brutal lust and sensual while hijab means providing a cover against the strangers.

External Break

Hijab and chastity from the existence and external realization, they aren’t two continual affair necessarily; which means if there’s hijab, it is believable that the demure person, especially in the covering hijab is virtuous and non-existence of hijab can be concluded about being virtuous surely, because having hijab without interior virtue, neither possible nor feasible which there are plenty of samples specially in religious societies which hijab known as a value and social rule and even the people who aren’t illuminated to this virtue they will wear hijab inevitably to reduce from the social pressure and escape from legal punishment and they keep their hijab by this motivation which is a kind of pretending deceive the society by their behavior in order to be safe from chasing and familial, legal and social protections and commit the social crimes more easily.
From the other side, virtue can be, without hijab, imagined or consider the people who honored, virtuous, continence and loyal to family but according to some reasons such as: social familial and may be religious traditions, don’t have appearance and covering hijab, however; mental virtue and honor and do not accept meanness and pollution and they hate from unreal and sensual attractions.

Hijab: Effective and Essential Strategies

Besides of the breaks between hijab and virtue which were considered. These two have serious connections; although; hijab and virtue in the mental analysis and observed sample are separable and in religious teachings hijab was known as the imagination and the outer reflect of virtue. One of the signs of virtue is the type of cover, behavior, speech of individual.
This connection is intensified among social norms of Islamic societies; between hijab and virtue as the result this is “Ein Hamani” relation which is the virtuous man will be called as demure, chaste and virtuous person. Virtue has two fields: the internal field which is known as the ethical adjective and beauties and except that person no one doesn’t have access and knowledge about that and it was described as the source and origin of zeal, shy and hijab and the external field which is about the individual’s behavior, lifestyle and speech.
Koran after appearance of virtue has pointed out about this field as the following:
(Suddenly, one of two daughters of Moses went for him, while she was walking quite bashful).
As Imam Ali (peace be upon him) said in his speech, he pointed out to the both of external and internal virtue:
(And you need to be virtuous and bailment, because these two are the most honored adjective and the best ones that you have and reveal that is the best virtue that you save).
The main idea of Imam Ali’s speech is virtue which has the internal and covered parts and the visible and revealed ones as well and using both of them about virtue is true and sensible.

The Reciprocal Effect of Hijab and Virtue on each other

Hijab and virtue are effective and affective reciprocally and bidirectional; from one side virtue and prominence on the instinct have effects which are proper for virtue in any fields or areas can be appeared in the virtuous behavior, speech, and social interactions. Koran invites believers to have behavioral virtue and orders to talk with prophet’s wives behind the curtains and again it talks about the behavioral virtue and sensual effects of that virtue:
In the first case refinement is the foundation and negligence known as the effect of behavioral virtue.
In the second case Koran reminds and evaluates more realms of virtue and keeping hijab while the speech among the stranger men and women can cause to appear or increasing the clarification and purifying the heart for the both sides of interaction and conversation.
In this way neither hijab and nor virtue have emergence and continuity impression on each other.