| چکیده انگلیسی مقاله |
This study aims to explore the representation of violence against women in Elahi Nameh by Attar Neyshabouri, employing a descriptive-analytical and interpretive methodology. It operates on the premise that modern individuals can address contemporary social issues by drawing upon the moral and educational insights of classical thinkers such as Attar. The primary objective is to identify instances and forms of violence against women depicted in Elahi Nameh and to understand their broader implications. The findings indicate that Attar's narratives reflect both public and private forms of violence—occurring within society at large as well as within familial structures. These acts of violence are expressed overtly and subtly across four main categories: physical, sexual, psychological, and economic. The presence of such themes in Attar’s work suggests that violence against women was a pervasive issue not only among the lower social classes but also within royal courts and elite circles during his time. Furthermore, the study reveals that weak judicial structures and prevailing socio-cultural norms contribute to the perpetuation of such violence. Attar is notably critical of class-based discrimination and gender prejudice. He challenges patriarchal assumptions by asserting that, if given the right conditions, women are capable of achieving spiritual and intellectual excellence—often more rapidly and deeply than men. His critique of bias toward sisters and wives underscores his belief that such prejudices are significant barriers to women's development and autonomy.
Introduction
Violence against women is a pervasive global phenomenon; it knows no geographical boundaries and is not limited to any specific country, society, religion, or culture. It occurs across all social, economic, racial, age, and geographic groups. Despite negative portrayals often directed at third-world countries, this issue is clearly evident in advanced and developed nations as well.
In 1993, for the first time, the international human rights community recognized violence against women as a fundamental violation of human rights. In March 1994, the Human Rights Commission appointed a Special Rapporteur on violence against women to investigate its causes and consequences (Levin, 1377: 63).
"Violence against women" is a specialized term used to describe various acts of aggression directed at women. This phenomenon is rooted in the social system, with individuals merely serving as agents of its cultural values (Mohammadi Asal, 2010: 26). Violence against women can be categorized into physical, psychological, sexual, and economic forms. It occurs in both public and private spheres, and may manifest either openly or covertly (Work, 2017: 36).
Violence against women occurs at all stages of life, from infancy to old age, and includes mental, physical, and verbal abuse. This can involve sexual behaviors and acts, physical and emotional coercion, child marriage, and forced marriage. It even begins during the fetal stage, with gender selection and the abortion of female fetuses. Women, often marginalized and condemned, are frequent victims of discrimination and violence both in society and within families. These conditions sometimes lead them to suicide, self-immolation, running away from home, or enduring prolonged suffering and abuse. Contrary to common belief, the modern world has not reduced violence against women; in some ways, it has intensified it. Examples include the trafficking and sexual exploitation of women, the sale of young girls by impoverished fathers to centers of corruption, and the thriving market for pornographic films, all of which reflect contemporary forms of violence against women.
The Holy Qur'an, as one of the two main sources of Islamic legislation, has been recognized—by both its supporters and critics—as a revival of women's rights. Islam considers women as independent human beings and does not accuse them collectively; rather, it holds every individual accountable for their own actions. The religion of Islam emphasizes the equality of men and women repeatedly. Man and woman are created from the same essence to find comfort in one another. As the Qur'an states: “And among His signs is that He created for you mates from among yourselves so that you may find tranquility in them, and He placed between you affection and mercy. Indeed, in that are signs for a people who reflect.” (Surah Ar-Rum, 30:21).
Imam Ali (PBUH), in his will to Muhammad ibn al-Hanafiyyah, said: “A woman is as delicate as a basil flower and is not a servant of the house. Therefore, always be gentle with her and live kindly so that your life may be blessed.” (Tabarsi, 1370, Vol. 1: 470).
In condemning violence against women, the Holy Prophet (PBUH) said: “Whoever slaps his wife on the face, God will command the fire of Hell to slap him seventy times. Any Muslim man who touches the hair of a Muslim woman [without right], his hand will be pierced with fiery nails.” (Nouri, 1368: 250).
The highest rights of women are rooted in their dignity, the respect of their status, and the recognition of their inherent worth—principles often neglected in the modern world. A key approach to safeguarding these rights lies in the prevention of violence against women. Literary works, such as Attar Neyshabouri's Elahi Nameh, provide a profound spiritual reference for contemporary humanity. These works address not only material needs but also the deeper spiritual and emotional requirements of individuals. The messages embedded within them offer valuable insights and guidance, serving as a beacon for navigating the complexities of today's world.
Statement of the Problem:
Today, human society is plagued by numerous crises and challenges. In the modern, industrial era—an age marked by anger, violence, enmity, hypocrisy, and increasing distance between individuals—people find themselves ensnared in apathy, struggling with spiritual crises and depression. In their search for answers, they seek truths that can guide them toward a meaningful life and offer models for living harmoniously. One of the most pressing crises today is the disintegration of the family unit. The rising rate of divorces in recent years stands as undeniable evidence of the breakdown in family structures, leaving many children to grow up without proper guardianship or the direct supervision of parents. Violence against women is a major contributor to this crisis. Mystical literature, particularly that of Attar Neyshabouri, has always sought to reveal and express the profound truths of human existence. Its mission is to reform human society by combating the negative traits that plague humanity. The root causes of these unpleasant human qualities lie in the prejudices and selfishness of modern individuals, whose differing worldviews and ideologies have made life increasingly difficult for one another. Attar’s writings, grounded in pure Islamic-gnostic teachings and Iranian culture, reject racial and religious animosities and offer timeless messages for today's troubled world. This research aims to demonstrate that Attar, drawing from Islamic and mystical traditions, provides the best possible solutions to the crises of modern humanity. The question we seek to answer in this article is: How has Attar reflected the violence against women in Elahi Nameh?
Research Aims:
The primary objective of this research is to explore the phenomenon of violence against women and to convey Attar's message for fostering a healthy and developed society and family.
The Significance of Research
Attar has powerfully reflected the problems and crises faced by women in his stories, conveying loud and impactful messages. The significance and priority of this research lie in addressing violence against women as a pressing social issue, a global phenomenon that affects women worldwide. In recent decades, it has gained increasing attention across various countries and has become a major cause of numerous social harms, threatening the very foundation of family life. The importance of this research is evident, as, beyond its detrimental effects on women's lives, violence against women results in negative consequences such as a loss of security, disruption in social relationships, and direct impacts on child-rearing. Additionally, it restricts the full utilization of women's potential and talents. Another crucial point is that violence in both society and the family often breeds further violence. Therefore, to ensure a healthy and developed society and family, the rights, status, and dignity of women must not be overlooked.
Research Background
Numerous works and articles have been written about violence against women, with a few notable examples mentioned here. The article "Comparative Study of Violence against Women in the Stories Girl of the Dust by Wendy Welles and Gypsy by the Fire by Muniro Ravanipour," written by Asadollahi et al. (Spring and Summer 2016), compares two literary works. The authors conclude that women’s positions regarding gender violence are both passive and active. They identify silence, compromise, and the acceptance of violence without protest as the key reasons for its continuation in these societies. The article "Investigation of Types of Violence against Women in Rwan Parichahr," written by Maqshoodi et al. (Autumn 2014), delves into various dimensions of violence in the story. The authors conclude that violence, in any form, stems from a patriarchal culture, which fuels the reproduction of violence and negatively impacts society. The book Negation of Violence against Women from the Perspective of Science and Religion, written by Gholamreza Noormohammadi (2010), not only provides a general overview of violence and its consequences but also discusses the stages of its negation from both scientific and religious perspectives. The article "Society Structure and Violence against Women," by Azazi Shahla (2004), outlines several factors contributing to the phenomenon of violence. While the author expands on the issue, the research neglects the family structure and its role in creating violence, focusing instead on the patriarchal society that allows men to exert power over women.
There has also been considerable research on Attar and his works. A few examples include the article "Ethical Virtues in Attar Neishabouri's Elahi Nameh," written by Nasser Khanlou, Kazem, and Mohammadi, Sayeda Luna (November 2015, Tehran), and "Ethical and Religious Teachings in Attar Neishabouri's Elahi Nameh," by Biranvand, Nasreen, and Talavari, Pegah (November 2015). Unfortunately, both articles are identical, differing only in their titles and authors. The article "Man's Relationship with God Based on the God-Like Idea of Man in the Works of Attar Neishabouri," written by Irani, Mohammad, and Sadeghi, Hossein (Summer 2019), discusses the concept of the God-like man in Attar's works. While much research has been conducted on Attar's works, especially Elahi Nameh, the innovation of this article lies in its investigation of violence against women in the works of Attar and other Persian poets—a topic that has not yet been explored in detail.
Metodology
The research method, while incorporating elements of historical and documentary approaches, is primarily descriptive-analytical and interpretative. Its main aim is to analyze the content, themes, meanings, and concepts within the verses. Accordingly, this article focuses on Attar’s theology, examining his anecdotes to identify instances of violence against women, from which relevant inferences and conclusions are drawn based on the textual concepts.
Conclusion
Although violence against women is a global phenomenon with deep historical roots, it has often gone unacknowledged as a social issue due to cultural factors. Until recent years, it remained largely hidden because women, facing embarrassment, fear, concerns about preserving their reputation and dignity, anxiety over separation or divorce, worries about leaving their children unattended, shame, frustration, and blame from those around them—as well as violence and mistreatment from husbands, fathers, brothers, and strangers—often refrained from speaking out. Attar’s attention to violence against women and its depiction in Elahi Namah indicate that such violence was present in his era. While Attar Nishabouri was neither a lawyer nor a social reformer, his reflective stories in Elahi Namah, delivered through fluent language and poetic expression, offer strategies and solutions that remain relevant and valuable for addressing human crises and challenges today and across all ages—an exquisite gift and powerful guidance.
Attar emphasizes that violence against women was not confined to the weak, poor, or common people; it was also prevalent within the courts of kings. Just as in today’s society, even high-ranking officials perpetrate violence against their women and girls.
He points out that violence against women occurs in two spheres: the public (society) and the private (family), manifesting both openly and covertly. It takes four main forms: physical, sexual, psychological, and economic.
One of Attar Nishabouri’s key teachings is the fight against class differences and the intellectual systems, as well as misguided customs and traditions that underpin the widespread violence against women. He calls for the elimination of these class disparities.
Attar also opposes the historical violence endured by women across all human clans and tribes, especially those customs that deny girls the right to choose their life partners and make decisions about their futures. Therefore, such harmful social customs must be changed.
Attar notes that class differences often lead to secretive behaviors; however, women and girls, guided by chastity, religion, honor, upbringing, family tradition, personality, and fear of scandal, resist engaging in sinful acts.
A major contribution of Attar’s ethical teachings lies in reducing unnecessary social anxiety. He regards prejudice against sisters and wives, and restricting their presence in public gatherings, as family biases that obstruct their growth and progress.
Slander is another form of psychological and covert violence against women highlighted by Attar.
In some societies, a woman symbolizes the family’s honor and dignity, and the fear of tarnishing her reputation leads to restrictions that amount to violence against her.
Attar condemns the prejudice against women who write romantic poetry, suppress the expression of love, and suffer harsh punishments, including the loss of life, often without legal recourse. He mourns the cruelty women endure—being restricted and silenced in youth, hiding their love, suffering in silence, enduring mistreatment, and sometimes taking their own lives—as profound mental and physical violence. He also recognizes the unbearable oppression women face within families.
According to Attar, a person who practices justice in society but harbors prejudice and unfairness is doomed to ruin and hell.
Attar stresses that pious and chaste women consistently reject the impure demands of lustful men.
He warns that weak judicial foundations in society and government exacerbate oppression and violence against women. Cruel men, seeking to protect their reputation, resort to violence when women resist their illegal and immoral demands. They slander and punish women unjustly, bribing witnesses and influencing judges who, without thorough investigation, condemn and allow severe physical punishment, leaving women defenseless.
Attar asserts that in an insecure society, women and girls can never feel safe and are constantly exposed to envious and harmful gazes.
He teaches that in a corrupt and unhealthy society, women have no refuge; they suffer sexual and psychological violence both publicly and covertly, subjected to the lustful and unwelcome attention of men. Women must turn to God for protection against the oppression and slander of their abusers, seeking justice from the Divine, who knows all and will overturn the false schemes of cruel men.
Attar’s message is clear: whoever embraces divine piety will be protected by God from calamities and elevated to a high position.
Finally, Attar teaches that women do not need to adopt masculine traits to achieve closeness to God. Given the right conditions and opportunities, they can reach higher stages of spiritual perfection more quickly than men.
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