The Other Side of the Story - Ahmad Zeidabadi

  Ahmed Zaidabadi wrote on his channel:

After a few days have passed since the release of Ali Shamkhani's daughter's wedding movie, maybe now is a more appropriate time to write about a particular aspect of this story.

Naturally, I am not in favor of publishing people's private events and I do not allow interference in their personal lifestyles;  But we all know that in an era where the revolution in media technology has made it impossible to hide a ceremony attended by dozens of people, the leak of the videos of the ceremony should be assumed as a certainty.

At this time, if a family organizes a ceremony outside the scope of its members, they must wait for the release of its films.  Therefore, if they are afraid of this, they should avoid holding a ceremony that they cannot defend.

We all remember the wedding ceremony of religious-revolutionary couples in the first decades of the revolution.  In these types of marriages, the bride would sit at the wedding table wearing a mantle, mask, and even a veil, and the groom would appear in the ceremony with a shirt that fell over his pants.

No adult male person had the right to enter the women's place.  Even if the groom was forced to be there for a moment, they would inform the crowd in advance with greetings and blessings so that a hair of a woman would not be visible.

A glass of tea or syrup, two types of sweets and up to three types of fruit, including apples, oranges and cucumbers, were the last things that were served to the guests.

If a groom was extravagant and added dinner to his reception list, a pluqimeh or plumorgh was also given to the kholons.

Now compare that situation with what is seen in Mr. Shamkhani's daughter's wedding movie!  What is the difference?  From the end of one extreme to its opposite end, it has been passed!

It is clear that each extreme gradually leads to its opposite.  In fact, the culture and lifestyle of this group has completely changed.

Now the question is that when the culture of families and women and children of religious-revolutionary people has changed to this extent, how do they expect other sections of society to dress and live like in the sixties?

In my opinion, the flexibility of some government stakeholders in the issue of hijab, before returning to the public interest, goes back to the resistance of their own women, daughters and grandchildren against the mandatory hijab.