خلاصة:
The issue of covering and its limits is one of the most important legal and social issues that has confronted jurists with a serious challenge in the current era. Accepting the obligation of covering itself raises the question: what are the minimum limits that a Muslim woman is obliged to observe? This question, especially given the diversity of clothing that has become common in Islamic societies today, requires a new answer. Based on some new interpretations of the words used in verses and traditions, an attempt has been made to present a theory contrary to the famous opinion of jurists in order to grant legitimacy to some types of clothing observed in contemporary society. Based on the findings of this research, which uses a descriptive-analytical method to explain and critique the arguments of proponents and opponents, it is not possible to draw a general conclusion solely by relying on the meaning of a single word and to permit the use of tight and clinging clothing and the display of ornaments, makeup, anklets, etc., which are instances of hidden adornments, in front of non-mahram men.
ملخص الجهاز:
New claims regarding the limits of Muslim women's covering and their critique in light of Quranic verses * Date of receipt: 20/3/98 Masoumeh Imani Date of acceptance: 15/7/98 Ahmad Bagheri ** *** Mohammad Kazem Rahman Setayesh Abstract The issue of covering and its limits is one of the most important legal and social issues that has confronted jurists with a serious challenge in the current era.
The author of the following article intends to respond, based on the verses of the Holy Quran, to the doubts and claims raised in the book "Sharia Hijab in the Era of the Prophet" written by Amir Hossein Torkashvand.
233 Rejection of the exception of the face and hands Many Shia and Sunni jurists hold the view that it is obligatory for a woman to cover her entire body with the exception of the face and two hands (Tusi, 1407: 393; Naraqi, 1429: 46; Ibn Hazm: 32; Shams al-A'imma al-Sarakhsi, 1406: 152; Ibn Qudamah, 1388: 460) and their evidence is this Quranic verse ﴿ولاايبدين زينتهن الأما ظهرمنها﴾ (An-Nur/ 31): "And let them not display their adornment except that which [necessarily] appears thereof" and narrations that clarify the meaning of this verse.
236 In another instance, the proponents of this new view, contrary to the scholars of lexicography, tafsir, and hadith from the first century to the present, do not consider the word "khimar" to mean a head covering, and they do not provide scientific evidence for this matter.
p. Jassas, Ahmad bin Ali. 1405 AH, Ahkam al-Quran, 1st Edition, Beirut: Dar Ihya al-Turath al-Arabi.
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