Abstract:
Women’s lack of legal veiling, as the non-feasance of a divine obligation in the Islamic society, is a criminal act for which the law has foreseen punishment. This behavior and its instances are called “tabarruj” (bedizenment) in the Islamic narrations. Notwithstanding the viewpoint of those who follow the superficial enlightenments of recent centuries and do not consider bedizenment so reprehensible, this article set out to look for the decree on this behavior in the related qur’ānic verses and Islamic narrations. The exploration of Islamic sources indicated that bedizenment is one of the clear legal prohibitions and is one of the grave sins. Based on the Islamic legal and judicial principles, the perpetrator of this sin is deprived of the right to give testimony in the courts of law. The article at hand revolves around the Qur’ān 33:33, the viewpoints of the past Qur’ān exegetes and philologists, and a novel reflection on the connection of the various parts of other verses related to it.
Machine summary:
The Decree on Bedizenment in the Qur’ān and Islamic Narrations ‘Abdullāh Muwaḥḥidī Muḥib Associate Professor, Department of Islamic Knowledge, Faculty of Literature and Foreign Languages, University of Kashan, Kashan, Iran (Received: February 11, 2020 ; Revised: May 21, 2020 ; Accepted: June 4, 2020) Abstract Women’s lack of legal veiling, as the non-feasance of a divine obligation in the Islamic society, is a criminal act for which the law has foreseen punishment.
Notwithstanding the viewpoint of those who follow the superficial enlightenments of recent centuries and do not consider bedizenment so reprehensible, this article set out to look for the decree on this behavior in the related qur’ānic verses and Islamic narrations.
e. a predefined veiling) for the Muslim women, there have been some worthy studies on the scope of the concept of tabarruj (bedizenment) discussed in the qur’ānic verses and Islamic narrations (Rūḥī, 2014: 113-128).
It is needless to explain and prove this point that although the main address of the verse is toward the wives of the Prophet (s), due to the use of this term and its implied prevention in the Qur’ān 24:60, the target group of this verse is all Muslim women (Bustānī, 2002, vol.