چکیده:
Women’s being obliged to cover their bodies results from an overall enquiry into jurisprudential sources. However، a deep thinking over the testimonies for hijab shows there are controversies about the limits and manners of hijab. The two extremes of these controversies are too far away from each other to be considered in a single perspective. On the one hand، some believe all parts of a woman’s body، including hands، face، and even her voice، should be covered; on the other hand، others believe a sincere look at a woman’s face and her saying prayer without a head cover are allowed. The former belief may result in social problems for women and Islamic societies whereas it is necessary for the Muslim women to have an active participation in the social life. Now the question is whether reviewing jurisprudential texts and approaching the issue from inside the religion can solve some of the problems Muslim women are facing or not. The paper tries to answer some of these questions، referring to Quranic verses، traditions، and words from jurisprudents.
خلاصه ماشینی:
6-1-1-2) A group of Shia scholars believe that the implication of acting upon the absolute meaning of the verse is the obligation to cover the entire body, even the hands and face, and that the meaning of "except what is apparent thereof" refers to the woman's clothing and not the apparent parts of the body (cf.
Sahib al-Madarik writes: "In the text of Shara'i, like many Imami jurists, there is no mention of the obligation of covering the hair [during prayer], and it appears that covering the hair is not obligatory; because hair is not part of the denotation of the body" (Amili, 1411 AH: Vol. 3, p.
For this reason, some jurists state that this verse does not fundamentally indicate the obligation of women's covering (Muhaqqiq Damad, 1416 AH: Vol. 1, p.
3) Hijab in Narrations There are conflicting narrations regarding the interaction between men and women, such that on one hand, there are hadiths that consider the entire body of a woman to be 'awrah' (intimate parts) and do not permit women to speak to non-mahram men more than five necessary words, and explicitly command the confinement of women in the house; even some Babi traditionists have included a title "the desirability of confining women in the house" in their narrative books (Hurr al-Amili, 1409 AH: Vol. 20, p.
Unlike many jurists who consider the entire body of a woman to be 'awrah, Ibn Junayd believes that: what [in prayer] must be covered are the 'awrah parts (front and back) of both men and women (Ibn Junayd, 1416 AH: p.
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