Treating women as awra

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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 ===

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 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 ===

Treating women as awra: Difference between revisions