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Treating women as awra

M.zandi — Sat, 17 Oct 2026 15:22:47 GMT

Prohibition of Singing

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	== Status of Regarding Women as Awra in Jurisprudence ==		== Status of Regarding Women as Awra in Jurisprudence ==
	The ~~question~~ of women’s social status and the religious ~~limits~~ of their ~~presence~~ is among the controversial issues in Islamic thought. In this ~~context~~, the doctrine that “women are awra,” ~~found~~ in certain narrative and jurisprudential texts, has ~~served as~~ the ~~basis~~ of rulings ~~centered~~ on women’s concealment, ~~such as~~ the prohibition ~~against~~ assuming social and judicial offices and the recommendation ~~that~~ women remain at home. Accordingly, ~~accepting~~ or ~~rejecting~~ this doctrine ~~has a fundamental impact on interpreting the limits of women’s participation in society~~.		The issue of women’s social status and the religious conditions of their involvement in social life is among the controversial issues in Islamic thought. In this regard, the doctrine that “women are awra,” presented in certain narrative and jurisprudential texts, has formed the foundation of rulings focused on women’s concealment, including the prohibition of assuming social and judicial offices and the recommendation for women to remain at home. Accordingly, comprehending women's participation in social activities largely hinges on acceptance or rejection of this doctrine.

	=== Obligation and Scope ~~of Women’s Hijab~~ ===		=== Obligation of Hijab for Women and it's Scope ===
	~~The~~ first consequence of accepting that women are awra ~~is establishing the obligation of religious hijab~~, ~~for which~~ some jurists, ~~in addition to~~ other ~~proofs~~, ~~have also cited the characterization of women as awra~~.<ref>See: Majlisi, Rawdat al-Muttaqin fi Sharh Man la Yahduruhu al-Faqih, vol. 8, p. 106.</ref> ~~In addition to~~ the ~~fundamental obligation of hijab, some jurists, relying on the unrestricted scope of these narrations and the characterization~~ of a ~~woman’s~~ entire body as awra,<ref>Abu al-Salah al-Halabi, al-Kafi fi al-Fiqh, p. 139.</ref> maintain that this ruling ~~encompasses~~ the entire body without exception. Citing Sunni narrations that ~~regard~~ a woman’s body as awra without exception, they emphasize the ~~necessity~~ of covering even the face and hands.<ref>Borujerdi, Tibyan al-Salat, vol. 3, pp. 252-253.</ref> Some jurists have gone beyond the text and regarded the absolute characterization of women as awra as an “innate and rational” rule. According to them, every ~~person possessing a sense of honor discovers by consulting their conscience~~ that the ~~“principle~~ of ~~being~~ awra” (asalat al-‘awriyya) is a rule ~~concerning women~~ and that the law of hijab is self-evident to every person of sound nature who is concerned with preserving honor.<ref>Sabzevari, Muhadhdhab al-Ahkam, vol. 5, p. 232.</ref> ~~In contrast~~, by considering ~~other proofs together~~, ~~many jurists have excluded the~~ face and hands<ref>Bahr al-Ulum, al-Durra al-Najafiyya, p. 105; Karaki, Jami‘ al-Maqasid fi Sharh al-Qawa‘id, vol. 2, p. 96.</ref> ~~and the~~ hair of female slaves<ref>Al Asfur, al-Anwar al-Lawami‘ fi Sharh Mafatih al-Shara’i‘, vol. 10, pp. 382-383.</ref> ~~from the scope of~~ awra.		Obligatory religious hijab is the first consequence of accepting the principle that women are awra, so that some jurists have argued based on that principle, along with other evidence, to establish religious hijab.<ref>See: Majlisi, Rawdat al-Muttaqin fi Sharh Man la Yahduruhu al-Faqih, vol. 8, p. 106.</ref> Considering the absoluteness of hadiths in such a way that treated entire body of a woman as awra,<ref>Abu al-Salah al-Halabi, al-Kafi fi al-Fiqh, p. 139.</ref> some jurists maintain that this ruling implies concealment of the entire body without exception. Citing Sunni narrations that treat a woman’s body as awra without exception, they emphasize the obligation of covering even the face and hands.<ref>Borujerdi, Tibyan al-Salat, vol. 3, pp. 252-253.</ref> Some jurists have gone beyond the text and regarded the absolute characterization of women as awra as an “innate and rational” rule. According to them, every jealous man genuinely understands that the principle of “women are awra” (asalat al-‘awriyya) is a basic rule and that the law of hijab is self-evident to every person of sound nature who is concerned with preserving honor.<ref>Sabzevari, Muhadhdhab al-Ahkam, vol. 5, p. 232.</ref> But many jurists, considering the totality of evidence, do not treat face and hands<ref>Bahr al-Ulum, al-Durra al-Najafiyya, p. 105; Karaki, Jami‘ al-Maqasid fi Sharh al-Qawa‘id, vol. 2, p. 96.</ref>, as well as hair of female slaves,<ref>Al Asfur, al-Anwar al-Lawami‘ fi Sharh Mafatih al-Shara’i‘, vol. 10, pp. 382-383.</ref> as awra.

	=== Confinement to ~~the~~ Home and Avoidance of Social Presence ===		=== Confinement to Home and Avoidance of Social Presence ===
	On the basis of the instruction “وَ اسْتُرُوا عَوْرَاتِهِنَّ بِالْبُیوتِ” (“conceal their awra in houses”), jurists have regarded women’s social presence as undesirable. ~~The argument is~~ that ~~because~~ a woman is awra and the exposure of awra ~~causes shame and disgrace~~, ~~a woman’s~~ appearance likewise causes shame. Some have ~~explicitly stated~~ that women should ~~remain~~ at home as much as ~~possible~~ and that ~~speaking~~ with them, even ~~greeting them~~, should be ~~avoided so that~~ their ~~“ayy”—inability~~ to ~~speak—and ignorance are not exposed~~.<ref>Majlisi, Rawdat al-Muttaqin fi Sharh Man la Yahduruhu al-Faqih, vol. 8, p. 106.</ref> On this basis, many jurists, including [[Sayyid Mohammad Kazem Tabatabaei Yazdi~~\|the author of al-Urwa~~]], have issued fatwas regarding the “recommendation of confining women to the home.”<ref>Yazdi, al-Urwa al-Wuthqa, vol. 5, p. 490.</ref> Other jurists, in their ~~annotations~~ on this fatwa, have ~~likewise identified~~ the narrations ~~characterizing~~ women as awra as ~~one~~ of ~~its principal proofs~~.<ref>Sabzevari, Muhadhdhab al-Ahkam, vol. 24, p. 26; Abu al-Qasim Khoei and Javad Tabrizi, Sirat al-Najat fi Ajwibat al-Istifta’at, vol. 8, p. 221.</ref>		On the basis of the instruction “وَ اسْتُرُوا عَوْرَاتِهِنَّ بِالْبُیوتِ” (“conceal their awra in houses”), jurists have regarded women’s social presence as undesirable. They argue that a woman is awra and the exposure of awra is a shameful thing, therefore appearance of women likewise causes shame. Some have clearly indicated that women should stay at home as much as they can and that interactions with them, even simple greetings, should be minimized to prevent revealing their lack of knowledge and inability to converse.<ref>Majlisi, Rawdat al-Muttaqin fi Sharh Man la Yahduruhu al-Faqih, vol. 8, p. 106.</ref> On this basis, many jurists, including [[Sayyid Mohammad Kazem Tabatabaei Yazdi]], have issued fatwas regarding the “recommendation of confining women to the home.”<ref>Yazdi, al-Urwa al-Wuthqa, vol. 5, p. 490.</ref> Other jurists, in their comments on this fatwa, have similarly recognized the narrations depicting women as awra as a key argument in support of it.<ref>Sabzevari, Muhadhdhab al-Ahkam, vol. 24, p. 26; Abu al-Qasim Khoei and Javad Tabrizi, Sirat al-Najat fi Ajwibat al-Istifta’at, vol. 8, p. 221.</ref>

	=== Prohibition against Assuming the Marja‘iyya and Judgeship ===		=== Prohibition against Assuming the Marja‘iyya and Judgeship ===
	Another ~~consequence~~ of ~~regarding~~ women as awra is ~~the impermissibility of their assuming~~ social and religious ~~offices~~ that ~~require presence~~ in society. ~~The jurisprudential argument is based on the question of~~ how a person ~~described as “awra” and commanded to be concealed can assume responsibility for~~ issuing fatwas, the marja‘iyya, and judgeship. These ~~matters intrinsically~~ require meeting people and ~~responding to emerging events~~, and such a ~~status~~ is incompatible with the ~~condition envisioned~~ for ~~women—absolute concealment~~.<ref>Safi Golpayegani, Dhakhirat al-‘Uqba, vol. 1, pp. 123-124.</ref>		Another result of treating women as awra is that it prohibits them from holding social and religious positions that necessitate their participation in society. It has been argued that how can a person take on duty of issuing fatwas, the marja‘iyya, and judgeship while being labeled as “awra” and instructed to be hidden. These activities inevitably require meeting people and addressing issues have been arised, and such a position is incompatible with the entire concealment obligation for women.<ref>Safi Golpayegani, Dhakhirat al-‘Uqba, vol. 1, pp. 123-124.</ref>

	=== Prohibition of Singing ===		=== Prohibition of Singing ===
	Some jurists ~~have extended~~ the ~~scope~~ of awra to the voice ~~as well~~. According to them, being awra entails the “obligation of concealment,” and the ~~form~~ of ~~such~~ concealment ~~varies according to~~ its object: just as the body ~~must~~ be concealed from ~~sight~~, the voice must also be concealed from ~~the hearing of an unrelated man~~. Therefore, ~~irrespective~~ of the prohibition of [[ghina]], the very act of [[Women’s Singing\|~~making one’s voice audible to~~ men]] (isma‘ al-sawt) ~~becomes~~ prohibited because a woman is awra.<ref>Eshtahardi, Madarik al-Urwa, vol. 15, p. 128.</ref>		Some jurists broadened the definition of awra to include the voice too. According to them, being awra entails the “obligation of concealment,” and the manner of this concealment differs depending on its object: just as the body needs to be concealed from Non-Mahram's eyes, the voice must also be concealed from Non-Mahram's ears. Therefore, regardless of the prohibition of [[ghina]], the very act of [[Women’s Singing\|letting men hear the sound]] (isma‘ al-sawt) will be prohibited because a woman is awra.<ref>Eshtahardi, Madarik al-Urwa, vol. 15, p. 128.</ref>

	== Predominant View of Jurists: Woman as Awra ==		== Predominant View of Jurists: Woman as Awra ==

Regarding women as awra

M.zandi — Sat, 17 Oct 2026 09:08:14 GMT

M.zandi moved page Regarding women as awra to Treating women as awra

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	* '''Abstract'''		* '''Abstract'''

	'''~~Regarding~~ women as awra''' is the ~~predominant view among~~ jurists ~~and is~~ based on several narrations that regard women as awra. On this ~~basis, rulings have been issued requiring~~ maximal covering, ~~sometimes including the~~ face ~~and hands; recommending confinement to the~~ home; [[~~Women’s~~ Assumption of Social Offices\|~~prohibiting~~ women from ~~assuming~~ social ~~offices~~]]; [[Women Serving as Judges\|~~prohibiting~~ women from serving as judges]]; and [[~~Women’s~~ Singing\|~~prohibiting~~ women from singing]]. ~~In contrast~~, the ~~second view comprises the criticisms of certain contemporary authors who~~, ~~by questioning~~ the ~~issuance~~ of ~~the~~ narrations and ~~relying on their conflict~~ with the ~~overall~~ spirit of the Holy Quran~~, have rejected the authority of this proposition~~. According to ~~this group~~, the Quran ~~affirms~~ women’s social ~~presence~~, honors their status, and reserves the punishment of confinement to the home for women who ~~engage in indecency~~. ~~Through~~ historical ~~analysis and reference to~~ the ~~exception concerning~~ female slaves, this group maintains that, even assuming ~~their issuance~~, the ruling in question is not an intrinsic ~~truth—a universal proposition—but~~ rather a ruling pertaining to the cultural ~~conditions~~ of the period of issuance and an ~~external~~ proposition that was temporary in nature and consistent with the ~~customs~~ of its time.		'''Treating women as awra''' (i.e. inherently concealable) is the majority opinion of jurists based on several narrations that regard women as awra. Some rulings resulted from this view are: obligation of maximal covering (according to some jurists, hands and face must be covered), recommendation of staying in home; [[Women Assumption of Social Offices\|prohibition of women from holding social positions]]; [[Women Serving as Judges\|prohibition of women from serving as judges]]; and [[Women Singing\|prohibition of women from singing]]. On the other hand, some authers in the present time reject this opinion, arguing that there are doubts regarding the authenticity of these narrations and they are incompatible with the overarching spirit of the Holy Quran. According to them, the Quran recognizes women’s social activities, honors their status, and reserves the punishment of confinement to the home for women who do shameful things. analysing historical data (except in the case of female slaves), this group maintains that, even assuming authenticity of these narrations, the ruling in question is not an intrinsic truth (i.e. factual proposition) but rather a ruling pertaining to the cultural circumstances of the period of issuance and an actuality proposition that was temporary in nature and consistent with the circumstances of its time.

	== Status of Regarding Women as Awra in Jurisprudence ==		== Status of Regarding Women as Awra in Jurisprudence ==

Seyed Abbas Mousavian

M.zandi — Fri, 16 Oct 2026 18:04:51 GMT

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feqhemoaser:Writing style guide

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Terms of Islamic jurisprudence (Persian - English)

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	*Enjoining good and forbidding wrong: امر به معروف و نهی از منکر		*Enjoining good and forbidding wrong: امر به معروف و نهی از منکر
	*Ensoulment (''Nafkh al-Rūḥ''): ولوج روح		*Ensoulment (''Nafkh al-Rūḥ''): ولوج روح
			*Equity-based partnership contracts: عقود مشارکتی (بانکی)
	*Established ruling: حکم تأسیسی		*Established ruling: حکم تأسیسی
	*Evidence-Based Consensus: اجماع مدرکی		*Evidence-Based Consensus: اجماع مدرکی
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	*the right of obedience: حق الطاعه		*the right of obedience: حق الطاعه
	*The Scripture and Tradition: کتاب و سنت		*The Scripture and Tradition: کتاب و سنت
			*Trade-based contracts: عقود مبادله‌ای (بانکی)
	*Traditionalist Jurisprudence: فقه سنتی		*Traditionalist Jurisprudence: فقه سنتی
	*Transplantation: پیوند (اعضای بدن)		*Transplantation: پیوند (اعضای بدن)
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	* عقد معاوضی: reciprocal contract		* عقد معاوضی: reciprocal contract
	* عقد رضایی: consensual contract		* عقد رضایی: consensual contract
			* عقود مبادله‌ای (بانکی): trade-based contracts
			* عقود مشارکتی (بانکی): equity-based partnership contracts
	* عقل در اصطلاح فقهی: Intellect		* عقل در اصطلاح فقهی: Intellect
	* علم رجال: Biographical Evaluation		* علم رجال: Biographical Evaluation

Seyed Abbas Mousavian

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The Importance of Reciprocal Contracts in Islamic Banking Compared with Partnership Contracts

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Seeing the Crescent with aided Eye

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Customary legislation

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Lawmaking

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Seyed Abbas Mousavian

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	* '''Abstract'''		* '''Abstract'''

	'''Seyed Abbas Mousavian''' (1339 SH–1399 SH) was a Shia economist, ~~an authority~~ on [[Islamic banking]], and a member of the [[Jurisprudential Council of the Central Bank of the Islamic Republic of Iran]]. Mousavian ~~has been~~ regarded as ~~one of the individuals~~ influential in ~~shaping Iran’s~~ financial laws.		'''Seyed Abbas Mousavian''' (1339 SH–1399 SH/2020 AD) was a Shia economist, a theorist on [[Islamic banking]], and a member of the [[Jurisprudential Council of the Central Bank of the Islamic Republic of Iran]]. Mousavian is regarded as influential figure in financial laws regulations of Iran.

	He authored numerous scholarly works on Islamic banking and Islamic financial instruments, including the books [[Foundations of Islamic Finance (book)\|Foundations of Islamic Finance]], [[Islamic Capital Market (book)\|Islamic Capital Market]], [[Stock Speculation from the Perspective of the Sharia (book)\|Stock Speculation from the Perspective of the Sharia]], [[Jurisprudential Foundations of the Money and Capital Markets (book)\|Jurisprudential Foundations of the Money and Capital Markets]], [[Islamic Banking: Theoretical Foundations and Practical Experiences (book)\|Islamic Banking: Theoretical Foundations and Practical Experiences]], and [[Islamic Financial Instruments: Sukuk (book)\|Islamic Financial Instruments (Sukuk)]].		He authored numerous scholarly works on Islamic banking and Islamic financial instruments, including the books [[Foundations of Islamic Finance (book)\|Foundations of Islamic Finance]], [[Islamic Capital Market (book)\|Islamic Capital Market]], [[Stock Speculation from the Perspective of the Sharia (book)\|Stock Speculation from the Perspective of the Sharia]], [[Jurisprudential Foundations of the Money and Capital Markets (book)\|Jurisprudential Foundations of the Money and Capital Markets]], [[Islamic Banking: Theoretical Foundations and Practical Experiences (book)\|Islamic Banking: Theoretical Foundations and Practical Experiences]], and [[Islamic Financial Instruments: Sukuk (book)\|Islamic Financial Instruments (Sukuk)]].

The Contemporary Jurisprudence Encyclopedia

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	==Performance report==		==Performance report==
	As of mid-February 2023, over 330 pages have been created in this encyclopedia, with approximately 290 pages dedicated to the introduction of research resources. Additionally, around 40 articles have been written on current issues, foundational concepts, personalities, and detailed introductions of books.		As of mid-February 2023, over 330 pages have been created in this encyclopedia, with approximately 290 pages dedicated to the introduction of research resources. Additionally, around 40 articles have been written on current issues, foundational concepts, personalities, and detailed introductions of books.
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Institute of Contemporary Jurisprudence Studies

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	The Library of Contemporary Jurisprudence is a division of the Research Institute for Contemporary Jurisprudence Studies. It features both a physical and a digital library. The physical library contains a collection of printed books and resources, which researchers can access within the institute's facilities. Meanwhile, the digital library aims at assembling all published resources concerning contemporary jurisprudence in electronic format. This library includes an array of materials such as books, theses, scholarly articles, lecture notes, presentations, interviews, and other relevant resources associated with contemporary jurisprudence, all made available to visitors.		The Library of Contemporary Jurisprudence is a division of the Research Institute for Contemporary Jurisprudence Studies. It features both a physical and a digital library. The physical library contains a collection of printed books and resources, which researchers can access within the institute's facilities. Meanwhile, the digital library aims at assembling all published resources concerning contemporary jurisprudence in electronic format. This library includes an array of materials such as books, theses, scholarly articles, lecture notes, presentations, interviews, and other relevant resources associated with contemporary jurisprudence, all made available to visitors.
	[[fa: پژوهشگاه مطالعات فقه معاصر]]		[[fa: پژوهشگاه مطالعات فقه معاصر]]
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Euthanasia

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Standard fatwa

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Mohammad Mohammadi Ghaeni

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Dimensions of Child Labor from the Perspective of Law and Jurisprudence (Book)

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Fiqh Quarterly Journal

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Mirza Mohammad-Hossein Gharavi Na'ini

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Validity of the Majority Vote in Government

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	==footnotes==		==footnotes==
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Mohammad Mahdi Shams al-Din

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