Abstract:
Abstract In the jurisprudence of the two sects, there is a relative agreement that the maids are exempted from the obligation to cover their heads and faces. The Holy Quran does not specify the exception of maids. After the death of the Holy Prophet (sawa) the scientific authority of the Ahl al-Bayt (as) as teachers and interpreters of the Quran was ignored. On the other hand, the companions did not have enough knowledge and mastery to untie the meanings of the Holy Quran. These factors caused the society after the Prophet (sawa) to violate a significant number of verses of the Holy Quran by misunderstanding or expediency-based ijtihads. Violation of the verses of the Holy Quran by the society after the Prophet (sawa) raises the possibility that "the exemption of maids from the Quranic rule of the religious hijab" is not the tradition of the Holy Prophet (sawa); but be like these cases. This article is compiled to investigate this possibility. However, the issue of maids’ Coverage is not a problem today; but understanding issues such as the intentions of the Shari'a, the causes of the legislation of rulings, and the gender system that Islam seeks depend on the analysis we have of their coverage.
Machine summary:
Keywords: Covering, female slaves, hijab, jurisprudence, caliphate, Jahiliyyah, Prophet Introduction The Holy Quran has stated the ruling of the obligation of legal hijab for Muslim women.
This brief introduction is sufficient to demonstrate this problem, which that the exemption of female slaves from the Quranic ruling of hijab entails two possibilities: first, that the verse regarding women's hijab was specified and clarified by the Great Prophet himself, and second, that it belongs to the ijtihad of the era of the Companions.
4. The culture of covering for slave girls and free women after the era of revelation In the time interval between the death of the Holy Prophet (peace be upon him and his family) and the era of the second Caliph, no report has been found regarding the behavior of the Companions toward the hijab of slave girls; because in the era of the caliphate of the first Caliph, there is no report of a prohibition of hijab for slave girls.
The motive of the second Caliph in preventing the hijab of slave girls was not the implementation of Quranic rulings or the Sunnah of the Prophet (peace be upon him and his family), or motives of this sort.
No report has been obtained that the Caliph prohibited a slave girl from covering her head and had based this prohibition on a verse from the Quran or a tradition from the Sunnah of the Prophet (peace be upon him and his family).
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