General Conditions of Covering
The extent of covering in every school and society depends on many things such as way of looking at man, the family, range of admittance of social participation of woman, rate of influence of both sexes on each other... etc.
Proposing the issue of covering in the Islamic religion had the same rule, as in this school has admitted certain ultramaterial and bestial maturities for man, female and male, as man being not the only material creature that must strive to insure his desired needs in life, but there are several other arenas of life, much broader and deeper than life itself, can be sensed.
In these arenas, other characteristics insuring the perfection, like learning and knowledge, worship and benediction, selfedification... and continence also is one of them. Hence covering has connection with individual perfection.
According to the Islamic Law "Shari'ah", the family being the
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primary and essential nucleus of human society. As the first step in education is taken inside the family, and father and mother being the first educator and teacher for the child. So safeguarding and preserving this centre being among the firmed and indisputable principles of the Islamic Shari'ah, and as a reference was made to this in discussion of purpose of covering, so mantle has a certain role in protecting and safeguarding this centre.
Admitting the woman's social participation, which was set forth in the previous chapter, should be considered in determining the covering. Hence it is improper to oblige the woman to cover her face since with closed eyes she cannot practice social activities as required. So do the other factors.
Taking into consideration all that is said before, we can say: There are certain limits and conditions for covering stated in Islam, with no emphasis made on special certain shape and form. As clothes and covering being not among confirmed worshipping matters, and affected by norms and customs. If clothes had those general conditions and covered those limits, so no obstruction or restriction would be for them, and this would differ according to change of circumstances and situations.
Ibn Taymiyyah has an excellent statement in this regard, thus:
"To follow the example of the Prophet"S" sometimes concerning something done and some other time regarding some farther thing, means that the Messenger of Allah"S" sometimes does some act for the sake of a thing farther than this work. In this case the legitimacy of that aim not that special act would be farther. For instance, the Messenger"S" was using oil for keeping his hair healthy, can we say that all people have to do the same for safeguarding their hair, and if another method be proper in some region with regard to water and atmosphere, it should be adopted and applied. The same is true in regard of food; for instance the Messenger of Allah"S" used to eat dates and barleybread, then does following his guide mean people everywhere should do the same? No definitely it is not true, as the Prophet's companions and Fuqaha have used and eaten
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the foods of the regions they conquered, putting on the clothes of those places. If anyone should imitate others in costumes and food, it was proper for the companions to follow the example of the Prophet in these fields. Likewise, the Prophet and Sahabah used to wear a wrapper and cloak, so wasn't it better for others to follow them and do the same. The religious authorities have different opinions regarding this issue, but I think it is unnecessary to refer to this subject."
192
The limits and conditions that should be considered in regard of clothes are as follows:
1. All the body except the face and two hands up to the wrist, should be covered.
2. Fame clothes should be abstained from.
3. Women's clothes should be totally different from those of men.
4. Transparent clothes "incarnating the body" should be abstained from.
Following is a brief explanation of these five principles:
Limits of Clothing
It is known among Fuqaha that the woman should keep her body covered from the eyes of foreigners "unconsanguine men", except the face and two hands up to the wrist. Of course some "Fuqaha" go farther and believe that all the body even the face should be covered. And a few of them held the view to "covering" less than this limit "of the body".
There are skilfully made articles in Persian and Arabic about these fields, that strongly defended the wellknown opinion, giving firm and strong evidences for proving this view, regarding the two other views unacceptable.
193Taking all this into
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192. Fatawa ibn Tamiyyah, vol. XXII, pp. 324-326.
193. Mas'alah Hijaab, of Murtaza Mutahhari, pp. 181-219; As-Sitr Wan-Nazar, of Mohammed Mahdi shams Ad-Deen, pp. 79-225.
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consideration no necessity is seen to elaborate on this subject.
Abstention from Fame Clothes
In many traditions prevention is made to wearing clothes that make someone famous and distinguished; The Messenger of Allah"S" is reported to have said:
· "Whoever wears fame cloak in this world, Allah will verily cloth him with a similar garment on the Day of Resurrection."
194
The fame garment is that one which being unsociable and incompatible to the common law of society, and should observe a norm or habit that is not being incompatible to the Islamic Shari'ah.
Adverse to Men's Clothes
In so many traditions, the Prophet"S" has damned and cursed those men and women who liken themselves to each other, one of them being the following:
· "The Messenger of Allah"S" damned those men likening themselves to women and the women who liken themselves to men."
195
This narration prohibits any kind of simile and likening in all fields and grounds. And in respect of covering and clothes what is apparently intended is the public prestige of those women who liken themselves to men or vice versa, as if appeared a resemblance in a piece of clothes there would be no disapproval and prohibition.
Abstaining from Transparent Clothes
Usaamah Ibn Zayd says: The Messenger of Allah"S" has one day clothed a man a white thin garment, and that man gave it to his
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194. Sunan Abi Dawood, vol. IV, p. 44, Ha 4021 and Wasa'il As-Shi'ah, vol. III, p. 354.
195. Saheeh Al-Bukhari. "Kitaab Al-Libaas," vol. VII, p. 205; vol. III, p. 246.
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wife. Some day the Messenger of Allah"S" questioned: Why don't you wear that cloak? The man said: I gave it my wife. The Messenger said: Tell her to wear some other piece of clothes under it so as to prevent her body from being visible.
196
Adornment
The Islamic Law, as considering covering for women more important than men, has taken into consideration nature "fitrah" and intrinsic desires of woman in regard of adornment "zeenah", permitting certain bounds for adornment for women or even encouraging to them.
The holy Quran divided adornment into two parts: outward and bodily, prohibiting displaying the inward finery and adornment, allowing outward adornment for woman:
· "... and they display not their adornment save what is apparent of it..." "24:31"
Applicabilities of apparent adornment became manifest in the conduct "Sunnah" of the Prophet and Infallible Imams, to some of which a reference can be made here:
Khizab "Dyeing"
Dyeing the hand and the nails of fingers "with hennah", which is called khidaab, was something encouraged by the Prophet who abstained from taking bay'ah "swearing allegiance" from women whose hands and nails were devoid of Hennah.
'A'ishah is reported to have said: Hind the daughter of Otbah said: O Messenger of Allah swear allegiance with me. The Prophet said: I won't take an oath of allegiance with you until you change "colour of" your hands, they seem like hands of a "wild" beast.
197
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196. Majma' Az-Zawa'id, vol. X, p. 405.
197. Sunan Abi Dawood, vol. IV, p. 76, Ha. 4165.
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'A'ishah is reported to have said: A woman has extended a letter toward the Prophet from behind a curtain "veil". The Prophet said: Is this a hand of a woman or of a man? She replied: It is a hand of a woman. He said: You should change colour of your fingernails.
198
It is also reported from AlImaam AlBaaqir to have said:
"It is not permissible for every woman to leave her nails white, unless she at least dyes "touches" them with some Hennah."
199
Letting Long the Nails
AlImaam AsSaadiq reported from the Prophet that he said:
· "For men, you are asked to trim your nails and for women you can let them grow longer as it is better for your adornment."
200
Face Beautification
AlImaam AsSaadiq reported from the Prophet the following hadeeth:
"The scent of women is that whose colour should appear and odour be concealed, while scent of men is that whose odour should be apparent and colour should be unseen."
201
Some of the researchers hold that women can beautify their faces in a way that their odour should not be smelled. The traditions that prohibit women from using perfumes pertain to three cases:
1. In time of going to the mosque.
2. When perfume being of smelled odour.
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198. ibid., p. 77 Ha. 4166.
199. Wasa'il As-Shi'ah, vol. XIV, p. 163, Ha I.
200. ibid., vol. I, p. 435, Ha I.
201. ibid., p. 444, Ha I & 93.
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3. When the woman intends to excite a sedition in the society.
Other than these cases no prohibition is imposed whatsoever.
202
Intermixing
Out of the discussions introduced in this chapter, the relations between woman and man in the Islamic society became somehow manifest. The following is an abridgement of whatever stated before.
The issue of intercourse between woman and man turned to be subject of numerous debates, and the writers use sometimes the term Tabarruj with the meaning of sexual unrestrainment. Seemingly, if intercourse means this unrestrainment to which the holy Quran refers as displaying the charms, so it is an indecent and obscene habit that the Islamic Law has definitely forbidden. But if what is intended of intercourse the mere presence of woman outside the house, then no prohibition is imposed on it. Hence we can say: In our opinion, the Islamic Shari'ah has admitted social presence of women, determining for it certain norms and regulations, which have been discussed in detail in Chapter Four.
This is based on the fact that woman and man have, beside femininity and masculinity, an original human dimension that can be taken by them as pivot of communications. Determining the etiquette and regulations should be done in a way that connection between woman and man never transcends the human boundaries.
It is true that if relation between woman and man in a society revolves round axis of femininity and masculinity, that is the woman and man take their femininity and masculinity to the society, this will be something indecent and clumsy, which is that reprehensible intercourse. In other words, the term
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202. Tahreer Al-Mar'ah Fi 'Asr Ar-Risaalah, vol. IV, p. 265.
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intercourse "ikhtilaat" can be given to relation between woman and man within the frame of sexual instincts, and the term connection "irtibaat" can be used for the domain of human relations.
Sometimes it is said that these two realms can never be separated from each other, as a result of which the women should be denied the right of social presence. In response to this it should be said that this judgement is based on two views that take seduction as the original character of women which men have no ability and power to restrain themselves in front of it. As a result of this view, comes the inhuman look at woman and man.
While the religious texts cited in chapters four and five indicate that woman and man are human beings and can, with strong determination, embark on separation of different realms of their life. Of course this innate and human resolution should be controlled by religious rules and regulations, so as to get a good result.
To sum up, it can be said if the connection between woman and man be healthy and according to rules and good manners, no legal prohibition would be there upon it, and even women's social participation can never be achieved without this connection. But this relation should observe the current circumstances and its purpose should be only work and labour. But when laws and regulations are not observed by women and men and no business or work be the aim of relation between them or their presence in society, this would be that very indecent and reprehensible intercourse.
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Descriptive Books on Collections
Chapter 6
Before introducing and describing some books, it seems useful to refer to some points:
History of Writing on Women
Compilation and writing on women's affairs and issues, in the realm of Islamic culture, goes back to ancient times and to the 3rd and 4th centuries. All the scientific efforts and searches can be divided into two totally different periods:
First Period: From 3rd till 13 Century
Independent and implicit works, in this period are relatively glaring, among which the following:
1. Kitaab AnNikaah, Kitaab AnNisa and Kitaab AlWildaan of Ahmad Ibn Mohammed Ibn Husayn Ibn Hasan Ibn Dowil AlQummi "d.153H."
203
2. AnNisa AlMa'rufat Fi Quraysh, by AbuMundhir Hisham Ibn Mohammed AlKalbi "d.205 H."
204
3. Ummahaat AnNabi - Kitaab Munaqadat AshShu'ara -
____________
203. Rijal An-Najashi, pp. 65-66; Adh-Dhari'ah, vol. XXIV, p. 132.
204. Adh-Dhari'ah, vol. XXIV, p. 132.
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Akhbar AnNisa, Kitaab Manakih Farazaq - Kitaab AlMakr, Kitaab Man Tazawwjah Min Nisa AlKhulafah and other books written by AbulHasan Ali AlMadai'ni "135225 H.".
205 AtTabaqaat AlKubra authored by Ibn sad "168230 H.", the eighth volume of which is dedicated for women. Kitaab AnNisa WalWalah compiled by Mohammed Ibn Mas'ud Al'Ayyashi AsSamarqandi.
206 Kitaab Ahkaam AnNisa, authored by AlImaam Ahmad Ibn Hanbal "d.241H.", which was printed and published by Daar AlKutub Al'Ilmiyyah in Beirut in 1986. Kitaab AnNisa by Ahmad Ibn Mohammed AlBarqi "d.274H."
207 'Uyoon AlAkhbar, that was written by Ibn Qutaybah "d.276H.", and the fourth volume of which is dedicated for women's affairs. The book AnNisa Wa Ma Jaa Fihinnah Min AlKhabar, by Ibn AlMunajjim "241300H.".
208 And Sunan AnNasa'i which was written by Ahmad Ibn Shu'ayb AnNasa'i "d.303H.", the seventh volume of which was called "Ishrat AnNisa" and dedicated for discussing women's affairs.
· And also the book AnNisa WalWildan that was written by Ali Ibn AlHusayn AlQummi "d.329H.", the father of AshShaykh AsSadooq.
209 Beside Kitaab AnNisa of Ja'far Ibn Mohammed Qulawayh "d.367H.".
210
· The book Adab AnNisa WalFarq Bayna Ahkaamihin, which was extracted from AlKhasa'is of AshShaykh AsSadooq "d.381H.".
211 And Ahkaam AnNisa Wa Risalah FilMahr by AshShaykh AlMufeed "d.413H.", and was published by
____________
205. Al-Fihrist, of Ibn An-Nadeem, p. 114.
206. Ad-Dahar'ah, vol. XXIV, p. 132.
207. ibid.,
208. Wafayaat Al-'Ayaan, vol. VI, p. 78.
209. Ad-Dhari'ah, vol. XXIV, p. 132.
210. ibid.
211. Fihrist Kitabkhanah MArkaz Danishgha, vol. XII, p. 2798. issue no 3819.
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AshShaykh AlMufeed Congress.
· The book Usd AlGhabah compiled by Ibn Athir AlJawzi "d.630H.", a part of the 5th volume of which was dedicated for women. Nisa AlKhulafah Min AlHaraa'ir WalImaa, authored by Ali Ibn Anjab AlBaghdadi "d.674H.",
212 and Akhbar AnNisa of Ibn AlQayyim "691751H.", that was published in 1990 in Beirut.
· Beside AlIsabah Fi Tamyeez AsSahaabah, by Ibn Hajar AlAsqallani "773852H.", the eighth volume of which was dedicated for women. And Akhbar AnNisa that was written by Ibn AlMubarrad AlHanbali "840909H.", and was published by Daar AlMa'arif in Hams. Beside many other works.
· Beside these books there being other articles and researches appeared in books of hadeeth and Fiqh under the title of Kitaab AnNikaah, dating back to ancient times. Because discussions on marriage "nikaah" are common between women and men, while the aforementioned works be allocated for women.
The researches of this long epoch were allocated for four realms: collecting and narrating the traditions, history and communicating the episodes concerning women, Fiqhi rules about women, a dervish's bow "Kashkool" and miscellany like 'Uyoon AlAkhbar which contained miscellaneous writings like narration of hadeeth, history, scoffing... etc. These writings are in common in two particulars:
1. Being mostly devoid of any kind of analysis and decomposition.
2. Being mostly written in the way commonly known on the subject of woman "portraying her as an infirm, weak and seductive creature".
____________
212. Kashf Az-Zunoon, vol. II, p. 1950.
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Second Period: From 13 up to 19 Century
This period started with criticism and refutation; that is some were engaged in criticising some of religious and traditional beliefs concerning the woman and religious scholars took efforts in verifying and manifesting religious views. This era commenced in the 13th Hijrah century contemporaneously with Muslims' joining the Western world. In other words it started with sociopolitical movements of women during the first decade of the twentieth century in North America, Europe, Asia and Middle East.
Qaasim Ameen wrote a book in 1899 calling it Tahreer AlMar'ah, in which he analysed and criticised some religious issues concerning women. And his other book which was brought out under the title of AlMar'ah AlJadeedah in the year 1901, following the same course.
It is said that 'Itisaam AlMulk translated the book Tahreer AlMar'ah into Persian in 1900, under the title Tarbiyate Niswan.
213
In Iran these conversations turned serious from constitutional revolution up to date, although before it some new questions and issues were set forth for discussion by some women like Bibi Khanum Astrabaadi, the author of Ma'ayib ArRijaal in refutation of Ta'deeb AnNiswah "13121894AD.", and daughter of Nasir AdDeen Shah Taj AsSaltanah the writer of Khatirat Taj AsSaltanah.
Third Period: From 19th Century & Upwards
Books
Out from this date upwards the main religious works and articles have been written and compiled in Iran and Arab Muslim countries. As an example, we can name some of these writings that appeared in Iran:
____________
213. Journal of Neema Digar, issue no. 1, winter 1992, p. 9.
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1. Risalah Fi Wujub AnNiqab Wa Hurmat AshSharab, by Mirzah Mohammed Sadiq Fakhr AlIslam "d.1329H/1911AD";
2. IntibahNamah Islami, by Mirzah Riza Shari'atmadari Damghani "d.1336H/1918AD";
3. Hikmat AlHijab Wa Adillat AnNiqab, by Asad Allah AlMusawi AlKhonsari "d.1344H/1931AD";
4. Burhan AlMuslimin, by Mohammed Ali Kashani "d.1346H/1928AD";
5. Kashf AlGhurur of Mafasid AsSufur, by DhabihAllah Mahallati "d.1352H/1932AD.".
From other countries a reference can be made to the following books:
· AlMar'ah FilIslam WalHijab WasSufur, by Mohammed Hamdi Afandi "d.1329H/1911AD";
· Huquq AlMar'ah AlMuslimah, by AshShaykh Nadim AlMallah "d.1346H/1928AD.";
· AlMar'ah Fi Nazar AlIslam, by Abd AlQadir Shubbayr AlKirmani "d.1347H/1928AD."
214
Beside other works of personages like Rashid Riza "d.1354H/1936AD.", such as Huquq AnNisa and Nida AlJins AlLatif, with Sayyid Qutub and Abbas Mahmud AlAqqad and others.
Magazines and Journals
In these epochs, many magazines and journals concerning women's affairs were published and brought out beside the books.
215
And in Iran more than twenty magazines concerning
____________
214. ibid., issue no 14 spring 1991, p. 108.
215. ibid., issue no 17, winter 1992, p. 8.
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women were published before the culmination of the Islamic Revolution, like the following:
Danish, Shukufah, Zaban Zanan, Nama Zanan, Namah Banowan, 'Alam Niswan, Jahan Zanan, Jahan Niswan Watan Khah, Majallah Niswan, Majallah Sa'adat, Niswan Sharq, Dokhtaran Iran,
216 Nidai Zanan,
217 Azad Zanan, Ittelaat Banowan, Baano, Banowan Khorasan, Payk Sa'adat Niswan, Jam'iyyat Niswan Watan Khah Iran, Jahan Zanan, Huquq Zanan, Zanan Imruz, Zanan Iran, Alam Zanan, Qiyam Zan, Nam Banowan, Hifdah Dey,... etc.
218
And after the culmination of the Islamic Revolution, the following magazines have been published and issued in Iran:
Zan Rooz, Zanan, Payam Zan, Nida, Rah Zaynab, Payam Hajar, Farzanah, Gozidah, Rayhanah,... etc.
219
The writings of this period were mostly characterised with analysis and interpretation, paying attention to criticism and study, with their main axis being rights of woman "all family, political and social rights and others", freedom of woman, employment, Hijab "cover" and other things. In fact the axis of these works has been issues with which all the world is inflicted nowadays.
With elapse of time, investigations and discussions concerning this topic became more and more extensive and profounder, leading to innovating numerous extant and valuable works.
____________
216. Journal of Kalak, issue no 55-56, pp. 45-46.
217. Matbu'at Iran, of Husayn Abu Turaabiyan, p. 154.
218. Shnaasnaamah Matbu'at Iran, of Mas'ud Barzin.
219. For more information refer to journal of Nada, issue no 10, pp. 35-41.
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Publications on Publications
Witnessing extension of these researches and writings, bookidentifications and biographies that have been published up to the present time:
1. Kitabnamah Athar Zanan Iran, Tehran, Women Organisation of Iran, 1970, p.89.
2. Kitabshinasi Athar Zanan Dar Panjah Sal Akhir, "Identification of women's works during last fifty years", from 1921 up to 1970, Master thesis of librarianship. Prepared and regulated by Yahyah Asadi, Tehran College of Educational Sciences Tehran University. Group of Librarianship, Academic year 19721974, p.187.
3. Fihrist Manabi Marbut Bi Zan "index of references relevant to woman", in Persian, by Mohammed Hasan Taqawi with cooperation of Jackline Rodolf Tabah, Tehran: Tehran University, College of Social Sciences, Social Studies & Researches Institute, 1979, p.96.
4. Kitabnamah Zan "Treatise on Woman", collected and compiled by Zahra ChihrahKhand and Sadiqah Sultanifar, with collaboration of Society of Islamic Revolution Women of Iran, Tehran: with collaboration of Iftikhariyan publications Foundation, 1980, p.120.
5. A subjective list of books and articles regarding woman, published by Administration of publications and Propagation "department of women", Tehran Ministry of Culture & Islamic Guidance, vol.I, 1984, p.176; vol.II, 1987, p.110.
6. Maqalahnaamah Zan, by Maryam Ra'iyyat AliAbadi, Shahrazad Taahiri Lutfi and Nusheen Imrani, Tehran: Cultural Researches Bureau, 1989, p.248.
7. PezhuhishNamah Zanan Wa Khanawadah "Research on women and family", by UNISCO National Commission in Iran, Social Sciences Department, Tehran. Publications of UNISCO National Commission in Iran, 1992, p.152.
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8. Masadir AnNizam AlIslami AlMar'ah WalUsrah FilIslam, by Abd AlJabbar ArRifa'i Kuwait Manshoorat Markaz AlMakhtutat WatTurath WalWatha'iq, 1414H/1993AD, p.564, in Arabic.
9. Fihrist Mushtarak Kitabha "Common Index of books", Articles and theses on women and education, in Persian Published by United Nations Children's Fund "UNICEF", Tehran Bureau, 1984, p.127.
10. Analytic book on role of rural women in development of UNICEF and Bureau of Activities Development of Rural Women, Agriculture Ministry of Islamic Republic of Iran, 1984, p.113.
220
11. Kitabnamah Zan, Index of books compiled and translated by women "19791985". Published by Investigation Department in AzZahra University, Tehran: AzZahra University, 1985, p.34.
12. AlMar'ah Biloghrafiyyan, by Fa'iq Fuduli, Baghdad: Daar AlAafaq, 1985, in Arabic.
Further many other works were published in the form of articles and pamphlets like the following:
1. Chihil Kitaab Piramoon Hijaab, Noor 'Ilm Journal, issue no.20, 1987, pp.116122.
2. Kitabshinasi Hijaab, by Sayyid Muhsin Sa'idZadah; PayamZan Journal, issues Nos. 8, 9, 1992, pp.5964.
3. Kitabnamah Hijaab Wa Libas, Islamic Propagation Organisation Exhibition of Woman's Identity and Status, 1991, p.40.
4. Kitabnamah Hijaab, Baqir AlOloom Research Centre, serial no.128.
5. Maqalaha Wa PayamNamaha Zanan "Articles and theses
____________
220. journal of Goftogo, issue no. 9, pp., 133-135.
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on women", Bureau of people's Promotion and Participation, Ministry of Construction Jihad.
In these collections, more than ten thousand books, articles, theses, research drafts regarding women's affairs have been introduced, in Persian and Arabic. Further the works published in other languages, and even in Arabic, were more than these. A vivid evidence for this claim, being the news about organising a book fair for Arab women in Cairo with 1500 book titles, in the period 1620 November 1995. In this fair only 24 publication houses and universities participated.
221
Five Outstanding Works
After presenting this report surveying the situation of writings on women's affairs, it is proper to turn here to point out with explanation of five compilations on women's affairs. The reason why I chose them lies in the fact that these books are more than one volume and tackled the issues with a new view, though their compilers having not one and the same mode of thinking. In these works, attention was concentrated on issues and subjects be more interested by woman to read, covering also the recent new questions and suspicions. On the other hand, these books are inscribed in Arabic, and cannot be used by Farsispeaking people. These general introductions can acquaint the Farsispeaking people with other thoughts and ideas, to some extent. I think getting acquainted with these compilations helps complementing the discussions of this book. The identified collections are as follows:
1. AlMufassal Fi Ahkaam AlMar'ah WalBayt AlMuslim 11 volumes.
2. Tahreer AlMar'ah Fi 'Asr ArRisaalah 6 volumes.
3. Masa'il Harijah Fi Fiqh AlMar'ah 4 volumes.
4. AlMar'ah FilFikr AlIslami 2 volumes.
____________
221. Hamshahri daily, 4th year, issue no. 869 (28-12-1995), p. 10.
