Hijabi

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Risala Ilmiyya

Hijab (arabic: الحجاب) sunan wani tufafi ne da Mace take lullube jikinta da shi gaban wanda ba Muharraminta ba. A cewar Malaman fikihu da sauran Malaman Muslunci hakika Hijabi yana daga Wajibai da aka sallama akansu kuma yana cikin Laruran Addinin Muslunci da Mazhaba, ayoyin Alkur’ani da hadisai duka sun karfafa wajabcinsa. Dukkanin Malaman Fikihu sun yi Ijma’i kan wajabcin kiyaye sanya Hijabi ga Mata, wasu ba’arin Masu bncike sun ambaci fa’idojin Hijabi daga cikinsu akwai: samun nutsuwar hankali, karfafa alakar Dangi, karfafuwar zamantakewa da kimanta Mace da mutuntata. Ance an bijira kan Bahasin ilimi mas’alar Hijabi a kasar Iran daidai lokacin da aka samu yunkurin Gwagwarmyar Mashrude, bayan Faruwar Waki’ar Kashfu Hijabi (raba Mata da Hijabi), Mas’alar Hijabi tsantsar mas’alar addini ce daga baya ta juya ta zama mas’ala siyasa da al’adu, galibin rubuce-rubucen ilimi dangane da Hijabi an yi su ne a wancan zamani da zamanin da ya biyo bayansa. Bayan Juyin juya Halin Muslunci a Iran, an bijiro da mas’alar tilasta Hijabi, a shekara 1360 anyi Dokar tilasta sanya Hijabi, karkashin wannan doka rashin sanya Hijabi ana kirga shi a sabawa Doka, cikin Kalandar Iran ranar 21 ga watan Tir rana ce ta Mikewar Mutanen Garin Mashad kan nuna rashin yardarsu da cirewa Mata Hijabi, haka kuma na kiran wannan Rana da sunan Ranar Hijabi da Kamun kai.

Muhimmancin Hijabi cikin Al’adun Muslunci

Hijabi da wajabcin Lullube jikin Mace gaban wanda ba Muharraminta ba yana daga mas’aloli masu muhimmancin gaske a Muslunci, wannan Mas’ala ta zo karara cikin Al’kur’ani [1]Malaman Fikihun Shi’a suna ganin Hijabi yana daga Musallamat da wajibai bari dai yana daga Laruran Addinin Muslunci [2] Nasir Mukarim Shirazi yana cewa musammam cikin zamanin da muke hakika wadanda suke rayuwa tare da Musulmi sun fahimci cewa daya daga cikin tsari na dukkanin Musulmi shi ne Hijabi, kuma a hankula a hankula ya fara canjawa yana zama Take da Shi’ari, Musulmai sun lazimci riko da shi [3] Cikin Fikihu an yi Magana kan batun Hijabi cikin Babin Aure da Saki [4] karkashin Mas’alar kallo zuwa ga wanda ba Muharrami ba [5] cikin Matanan Fikihu da Hadisi lokacin da ake ishara kan ma’anar lullube jiki anyi amfani da kalmar Suttura maimakon Hijabi [6] amfani da Kalmar Hijabi ga Suturce jikin Mata wani Isdilahi ne wanda aka fi amfani da shi a wannan zamanin [7] Hijabi a Lugga yana nufin abin da yake raba abubuwa guda biyu da junansu kuma Tufafi ne [8]

Hukunce-hukunce

Kan asasin Ijma’in Malaman Fikihu [9] wajibi ga Mace ta lullube jikinta da gashin Kanta daga mutumin da ba Muharraminta ba [10] wasu ba’arin Malaman fikihu suna ganin wannan hukunci daga larurarn Addini da Mazhaba [11] dangane da iyakar inda za ta lullube akwai ra’ayoyi guda biyu [12] 1.wajabcin lullube baki dayan jiki in banda Fuska da hannu da tsintsiyar hannu zuwa geffan Yatsu, Akasarin Malamai suna kan wannan ra’ayi, duka sun yarda da togace wadannan wurare daga lulluba amma da sharadin idan babu tsammanin faruwar zunubi daga togace su [13] 2.wajabcin lullube baki dayan jiki: Fadil Mikdad [14] Sayyid Abdul A’ala Sabzawari [15] sun tafi kan wajabcin lullube baki dayan jiki hatta Hannu da Fuska [16] Mar’shi Najafi yana ganin lullube Fuska da Hannu a matsayin Ihtyadi Wajibi [17] Sayyid Muhammad Kazim Yazdi Mai Littafin Urwatul Al-wuska shi yana ganin rufe Hannu da Fuska a Matsayin Ihtiyadi Mustahabbi [18]

Dalilan Shari’a kan wajabcin Hijabi

Wasu ba’ari daga dalilin da Malaman Fikihu suke dogara da su kan tabbatar da wajabcin Hijabi sun kasance kamar haka: Alkur’ani Asalin Makala: Ayar Jalbab da Ayar Hijab Aya ta 31 cikin Suratul Nur da aya da 59 cikin Ahzab suna daga mafi muhimmancin ayoyi da Malaman fikihu suke dogara da su kan tabbatar da wajabcin Hijabi da sanya shi ga Mata [19] a cewar Mukarim Shirazi alal akalla akwai ayoyi shida da suke Magana kan wajabcin sanya Hijabi ga Mata a gaban wanda ba Muharraminsu ba [20] Riwayoyi Akwai riwayoyi da suka kai haddin Tawatiri da suke Magana kan wajabcin sanya Hijabi ga Mata gaban wanda ba Muharraminsu ba 21 Mukarim Shirazi ya karkasa wadannan tarin riwayoyi zuwa kashi bakwai, ba’arinsu sune kamar haka: [21] 1.riwayar da ta zo kan bayani wani sashe na aya ta 31 daga Suratul Nur

<ceneter>«وَلَا یُبْدِینَ زِینَتَهُنَّ إِلَّا مَا ظَهَرَ مِنها

Kuma kada su bayyanar da Adonsu sai abin da ya bayyana daga gareshi. [22] tare da la’akari da wadannan riwayoyi, abin da ake nufi daga bayyanannen ado a cikin wannan aya shi ne zagayen Fuska da Hannu, (daga geffan Yatsu zuwa Tsintsiyar Hannu) idan ka cire wadannan wurare guda biyu wajibi ne Mace ta lullube baki dayan jikinta da Hijabi. [23] 2. riwayoyin da suke bayanin aya ta 60 daga Suratul Nur da da kae Magana kan c Mata da suka tsufa da basu da wata sha’awar ga aure ya halasta su cire Dankwali [24] sauran Mata wadanda ba tsofaffi ba wajibi su rufe gashin kansu [25] 3. riwayar da cikinta akayi tambaya kan Hijabin Baiwa, cikin amsa an bayyana mikdarin Hijabin Baiwa [26] wannan riwaya ta kunshi bayanin wurare da aka togace cikin Hijabin Baiwa, hakan yana nuna cewa Hijabi wani abu da akayi ittifaki kansa tuntuni [27] 4. riwayoyin da kan asasinsu wajibi Macen da take Baliga ta sanya Hijabi da rufe jikinta gaban wanda ba muharraminta ba, [28] cikin wadannan riwayoyi an yi bahasi kan wane lokaci ne ya zama wajibi ga Mace ta fara rufe jikinta gaban wanda ba muharraminta ba, wannan yana nuni kan cewa mas’alar Hijabi wata sallamammiyar mas’ala ce a Muslunci. [29] Falsafar Hijabi a Muslunci Murtada Mutahhari, hakika hikimar wajabta kiyaye sanya Hijabi da kuma kasancewarsa daga Shari’a ta kasance cikin wannan sharhi:

  • Samun nutsuwar zuciya: rashin haramci tsakanin Mace da Namiji da ba su yancin cudanya da juna babu kwaba babu sanya iyaka, yana haifar da karuwar Motsuwar Sha’awar Jinsi, sannan son yin Jima’i da juna da biyan bukatar sha’awa zai gangaro, a gefe guda wannan bukatu marasa doka da iyaka da ba a iya gamsar da su a koda yaushe ba a samun biyan bukata da gamsuwa daga garesu kuma suna cudanye da wani nau’in jin haramci shi wannan abu a kankin kansa yana kai mutum ga matsalar Ruhi da cututtukan buguwar kwakwalwa. [30]
  • Karfafuwar dangantakar Dangi: kiyaye sanya Hijabi yana sanya karfafuwar igiyar dangantakar Dangi, kuma sababin shakuwar Mace da Miji cikin Dangi, saboda ta hanyar Hijabi da rufe jiki, zai zamana babu mai more dadinta sai Mijinta, kuma an taskace rayuwar soyayyar jinsi a zagayen Da’irar Ma’aurata, da wannan ne igiyar Mata da Miji za ta samu karfafuwa. [31]
  • Karfafuwar Zamantakewa: rashin kiyaye sanya tufafin da ya dace da yantar da cudanyar Mace da Namiji cikin al’umma, zai fitar da More rayuwa tsakanin Mata da Miji zuwa ga Kasuwa, shi kansa haka yana haifar da raunana karfin aiki da Nishadi cikin zamantakewa [32]
  • Kima da Mutunci Mace: a cewar Murtada Mutahhari a mahangar Muslunci gwargwadon kamewar da Nutsuwar Mace kuma ya zama ba ta kai kanta Mabijirar Mazaje to kimarta da mutuncinta yana karuwa [33]Mukarim Shirazi rashin kiyaye sanya Hijabi wani abu da kacokan yake zubar da mutuncin Mace, ya kara da cewa duk lokacin da Mutane ya zama suna son ganin Mata tsirara to sun ajiye Mace matsayin Kayayyakin Kasuwa, sannan Mutuncin Mutuntakarsu ya kare [34]

Ma’asalar Hijabi a Iran ta Yau

A cewar Rasul Jafariyan, a Kasar Iran daidai lokacin gwagwarmayar Mashrude lokacin da ake Kalubalanta tare da Duniyar Sabuntaka Mas’alar Hijabi ta motsa ta yi tomo, Alhalin gabanin wannan lokaci ana kallon mas’alar hijabi a iya zagayen fikhu da taklifin shari’a [35] tsawon shekaru sittin musammam cikin Shekarun 1329-1348 an samu faruwar motsi mai fadin gaske na ilimi kan batun Hijabi a kasar Iran, gabanin wannan lokaci hakika a tsakanin Malaman Shi’a babu wata rubutacciyar Risala ta ilimi dangane da Hijabi [36] amma a wannan lokaci sai ya zamana Akasarin Risalolin da ake rubutawa sun kasance kan bada kariya ga Hijabi [37] lokacin Sarki Shah na kasar Iran sakamakon tasirantuwa da Yammacin Turai da kuma wasu sauye-sauye da suka faru cikin Kasar Turkiyya, a ranar 17 ga watan Diy Mah shekara ta 1314 h shamsi, Sarki Shah ya bada Umarnin Cire Hijabi a matsayin sabuwar Doka da aka sanar da ita a hukumance [38] sai dai cewa bayan Tafiyarsa da kuma kokarin Maraji’ai da Malamai a Iran da Irak Dokar tilasta cire Hijabi a Hukumance ta dena aiki a shekara 1322 [39] Bayan nasarar Juyin Juya Halin Muslunci a Iran an bijiro da Mas’alar Hijabin Tilashi tare da Bahasi dangane da Kayan Mata da suke aiki a Ma’aikatu [40] a shekarar 1360 h shamsi, karkashin Doka mai Lamba 180 Dokar Hana Karfin mutane cikin cibiyoyin Hukuma da Ma’aikatu da suke da dangantaka da Daula, hakika rashin kiyaye sa Hijabi Lefi ne a hukumance [41] a cikin Kalandar kasar Iran 21 ga Tir a hukumance Rana ce ta Mikewar Mutanen Garin Mashad kan kin amincewa da cire Hijabi, haka kuma ran ace ta kame kai da Hijabi. [42]

Hijabi a Kasashen Musulmai Daban-daban

gamagarin nau'in Hijabin mai sauƙi wanda ake amfani da shi don hijabin mata a Iran.

Hijabi a kasasshen Musulmi daban-daban yana da mabanbantan Shakalai[43] alal misali Bakin Hijabi wanda babu zane-zane da ado a jikinsa shi ne sanannen Hijabin Al’ummar Iran [44] wasu ba’arin Mata a Iran suna sanya Hijabin Larabawa ko kuma ace Abaya, wannan nau’in Tufafi kusan shi ne galibin Hijabin Mata Muslmai a yankunan Larabawa .[45] a kasar Indiya da Fakistan wasu ba’arin Matan Musulmai suna sanya wani nau’in Hijabi da suke kiransa da Dufata [46] Dufata dogon Hijabi ne da yake lullube har Idon Sawu, suna sanya shi tare da Dogon wando [47] haka zalika akwai sanannen Tufafin Matan kasar Indunusiya da suke kiransa da Kot ko Jalbab, Jalbab din wannan zamani a kasar Indunusiya su na lullube dukkanin jiki da shi in banda Hannu da Fuska [48] Burka’a shi ne Tufafin da Matan kasar Afganistan suke sanyawa matsayin Hijabi, Burka’a wani kyalle ne da yake Lullube jiki tun daga saman kai har zuwa kafa, ana dan bari wata raga-raga a fuska don samun daman gani [49] Burka’a shi ne shiga ta Asalin a wurin Hukumar Talban da takeMulki a Afganistan [50] Ance wasu ba’arin Mata Musulmai a kasar Lubnan suna sanya bakin Hijabi tare da Dankwali wasu kuma mai Makon Hijabin suna sanya doguwar riga da murfin kai [51]

Fihirisar Littafi

Rasa'il Hijabiyya, na Rasul Jafariyan

An yi rubuce-rubuce kan Hijabi [52] wasu ba’arinsu sun kasance kamar haka:

  • Alhijab fil Al-Islam, talifin Muhammad Kawam Washinawi ƙummi: mu’assasar Intsharatul Al-Hikma ta buga wannan littafi a shekarar 1338 h shamsi
  • Mas’ale Hijab, rubutun Murtada Mutahhari, littafi ne da ya kunshi Silsilar bahasi da ya tattaro bahasussuka da darasussuka wanda aka yi a taron Kungiyar Likitocin Muslunci, an buga shi a surar cikaken Littafi bayan yi masa gyare-gyare. [53]
  • Rasa’il Hijabiyya, rubutun Rasul Jafariyan, cikin Mujalladi biyu ya kuma kunshi Unwanin 33 dangane da Mas’alar Hijabi, a farkor Mukaddimar Littafin ya zo da unwanin (Sabike Bid’at Kashafi Hijab) tare da Alkalamin Marubucin, sannan an kara wasu abubuwa shida cikin karshen Littafin, [54] kari na farko ya kasance da taken (Risaleh Madina) wanda aka yi shi a shekara ta 1288 h shamsi, ya kunshi maudu’ai guda uku Auren Mace fiye da guda daya, Hijabi da Sakin Aure, , Kari na biyu da na uku ya kunshi Kasidu da Mujtaba Minawi da Ali Dashti suka wallafa su kan Bada kariya kan cire Hijabi, kari na hudu ya kunshi Magana kan Hijabi da kishiyantar Hijabi cikin wakokin Farisanci, kari na biyar ya kunshi Sanin Littafai da aka rubuta su kan batun Hijabi. [55]
  • Hijab Shar’i dar Asare Payambar: wani littafi ne da yake da shafuka 1017 wanda Amir Husaini Tarkashawandi ya rubuta, wannan littafi a shekara ta 1389 an kaishi Ma’akatar kula da Al’adu domin neman izinin Buga shi, sai dai cewa ba a samu iznin buga shi ba, sai Marubucin Littafin ya yada shi ta hanyar Yanar Gizo-Gizo (Internet) [56] Abubuwan da littafan ya tattaro sun kasu zuwa gida uku: Na Farko: HIjabi Kafin Muslunci da Martanin Musulmai (tare da la’akari da Hadisai da Rahotannin Tarihi) Na biyu: Hijabi karkashin Inuwar Alkur’ani, (kan Magian ayoyin Alkur’ani) na uku: Bahasin Fikihu (Bincike dacewar Ra’ayoyin Fikihu tare da Sikelin Hijabin shari’a a Zamanin Annabi) Hadafin Marubucin shi ne fito da Ma’aunan Hijabin shari’a a zamanin Annabi) sai ya zama kan asasin haka sai a nuna da Mahangar wannan zamani dangane da Hijabin Shari’a da Haddinsa da Ma’auninsa, bayan haka za ayi bayani da bincike. [57]
  • Hijab Shinasi Caleshe wa Kabeshhaye jadid: Talifin Husaini Mahadi Zadeh an buga shi a shekara ta 1381 daga cikin Unwanan wannan littafi akwai: tabligi da yada Sakafar Kame kai da Hijab, Kufaifayin Hijabi cikin Zamantakewa, Sanin Illolin Hijab, hukunce-hukuncen Hijabi, Imani da Hijabi da kulawa da sa shi, takaitaccen tarihin Hijabi da na Tufafi a cikin Addinai da Mazhabobi, Hijabi da alakarsa da karamar Mace, Nuna Kai da Jilbab, Larura da falsafar Hijabi, Yanayin Shiga, da Kallo da Hukunce-hukucensa. [58]

Bayanin kula

  1. ↑ Motahari, Mas'aleh Hijab, 2006, shafi na 15.
  2. ↑ Makarem Shirazi, Kitab al-Nikah, 1424 AH, juzu'i na 1, shafi na 53
  3. ↑ Makarem Shirazi, Kitab al-Nikah, 1424 AH, juzu'i na 1, shafi na 53.
  4. ↑ Muassaseh Dayiratul Almaref Fikh Islami, Farhang fikh Farsi, 1387, juzu'i na 2, shafi na 282.
  5. ↑ Misali, duba Tabatabaei Yazdi, Al-Urwa al-Wughta, 1419 AH, juzu'i na 2, shafi na 316; Sabzevari, Mahazzab Al-Ahkam, Dar al-Tafseer, juzu'i na 5, shafi na 228.
  6. ↑ Motahari, Matsalar Hijabi, 2006, shafi na 73; Makarem Shirazi, Tafsir Namuneh, 1374, juzu'i na 17, shafi na 402
  7. ↑ Motahari, Mas'aleh Hijab, 2006, shafi na 73; Makarem Shirazi, Tafsir Namuneh, 1374, juzu'i na 17, shafi na 402.
  8. ↑ Johari, Al-Sahah, 1376H, karkashin lafazin "Hijabi"; Ibn Manzoor, Lasan al-Arab, 1414AH, karkashin lafazin "Hijabi"
  9. ↑ Hakim, Mustamsak Al-Urwa Al-Wughta, 1387 Hijira, juzu'i na 5, shafi na 239.
  10. ↑ Alameh Hilli, Muktalaful Al-Shia, 1413 AH, juzu'i na 2, shafi na 98; Tabatabaei Yazdi, Al-urwa al-Wughta, 1419 AH, juzu'i na 2, shafi na 317.
  11. ↑ Misali, duba Sabzevari, Mahazzab Al-Ahkam, Dar al-Tafsir, juzu'i na 5, shafi na 229; Hakim, Mustamsak al-urwa al-Wutha, 1387 AH, juzu'i na 5, shafi na 239.
  12. ↑ Dayiratul Almraef Fikh Islami, Farhang fikh Farsi, 1387, juzu'i na 2, shafi na 283.
  13. ↑ Allameh Hilli, Muktalaful Al-Shia, 1413 AH, juzu'i na 2, shafi na 98; Najafi, Jawahirul Kalam, 1362, juzu'i na 29, shafi na 75; Tabatabaei Yazdi, al-urwa al-Wughta, 1419 AH, juzu'i na 2, shafi na 317; Khoi, Mausu'att Imam Al-Khoei, Al-Khoei Islamic Foundation, juzu'i na 32, shafi na 42.
  14. ↑ Fazel Moƙdad, Kenz al-Irfan, 1373, juzu'i na 2, shafi na 222.
  15. ↑ Sabzevari, Mahazbab Al-Ahkam, Dar al-Tafseer, juzu'i na 5, shafi na 230-238.
  16. ↑ Vashnavi ƙomi, al-Hijab fi al-Islam, 1379 AH, shafi 1-2; Rajaee, al-Masail al-Fiƙhiyyah, 1421 AH, shafi na 13.
  17. ↑ Marashi Najafi, Minhaj al-Mu’minin, 1406 AH, juzu’i na 1, shafi na 143.
  18. ↑ Tabatabaei Yazdi, al-urwa al-Wughta, 1419 AH, juzu'i na 2, shafi na 317.
  19. ↑ Raja’i, Masa'ilul Al-Fikhiyya, 1421H, shafi na 46; Makarem Shirazi, Kitab al-Nikah, 1424 AH, juzu'i na 1, shafi na 53.
  20. ↑ Makarem Shirazi, Kitab al-Nikah, 1424 AH, juzu'i na 1, shafi na 53.Makarem Shirazi, Kitab al-Nikah, 1424 AH, juzu'i na 1, shafi na 53.
  21. ↑ Makarem Shirazi, Kitab al-Nikah, 1424 AH, juzu'i na 1, shafi na 53.
  22. ↑ Hurrul Ameli, wasa'ilul Al-Shia, 1412 AH, juzu'i na 20, shafi na 201-202.
  23. ↑ Makarem Shirazi, Kitab al-Nikah, 1424 AH, juzu'i na 1, shafi na 55.
  24. ↑ Hurrul Ameli, Wasa'ilul al-Shia, 1412 AH, juzu'i na 20, shafi na 202-204; Sobhani, Nizam al-Nikah fi al-Sharia al-Islamiyya al-Ghara, 1416 AH, juzu'i na 1, shafi na 67-68.
  25. ↑ Makarem Shirazi, Kitab al-Nikah, 1424 AH, juzu'i na 1, shafi na 55.
  26. ↑ Hurrul Ameli, Wasa'ilul al-Shia, 1412 AH, juzu'i na 20, shafi na 207.
  27. ↑ Makarem Shirazi, Kitab al-Nikah, 1424 AH, juzu'i na 1, shafi na 55.
  28. ↑ Hurrul Ameli, Wasa'ilul al-Shia, 1412 AH, juzu'i na 20, shafi na 228-229.
  29. ↑ Makarem Shirazi, Kitab al-Nikah, 1424 AH, juzu'i na 1, shafi na 56.
  30. ↑ Motahari, Mas'aleh Hijab, 2006, shafi na 77-80; Makarem Shirazi, Tafsir Namuneh, 1374, juzu'i na 14, shafi na 443.
  31. ↑ Motahari, Mas'aleh Hijab, 2006, shafi 81.
  32. ↑ Motahari, Mas'aleh Hijab, 2006, shafi 84
  33. ↑ Motahari, Mas'aleh Hijab, 2006, shafi 86
  34. ↑ Makarem Shirazi, Tafsir Namuneh, 1374, juzu'i na 14, shafi na 445-446.
  35. ↑ Jafarian, Dastane Hijab Dar Iran Pish az Inkilabi, Cibiyar Takardun Juyin Juya Hali, shafi na 11-12.
  36. ↑ Jafarian, Rasa'il Hijabiyeh, juzu'i na 1, shafi na 36.
  37. ↑ Jafarian, Rasa'il Hijabiyeh, juzu'i na 1, shafi na 30-31
  38. ↑ Hikmat, abubuwan Si Khatiore Az Asare Farkhunde Pahlavi, 1355, shafi na 90; Haeri, Roozhamar Shamsi, 2006, shafi na 713.
  39. ↑ Motahari, Mas'aleh Hijab, 2006, shafi 36
  40. ↑ https://www.farsnews.ir/news/8902221185
  41. ↑ «تاریخچه حجاب در ایران؛ ازپیروزی انقلاب اسلامی تا پایان جنگ تحمیلی»، سایت خبرگزاری فارس.
  42. ↑ https://tohfeh.farhang.gov.ir/fa/news/531367
  43. ↑ «انواع حجاب در کشورهای مسلمان», Mashriq news site.
  44. ↑ «چادر در فرهنگ اسلامی»، سایت مؤسسه فرهنگی و هنری مشعر.
  45. ↑ «چادر در فرهنگ اسلامی»، سایت مؤسسه فرهنگی و هنری مشعر.
  46. ↑ [https://www.mashreghnews.ir/news/601851/انواع-حجاب-در-کشورهای-مسلمان «انواع حجاب در کشورهای
  47. ↑ https://www.latimes.com/archives/la-ɗpm-2010-feb-23-la-fg-pakistan-scarf24-2010feb24-story.html
  48. ↑ «انواع حجاب در کشورهای مسلمان»، سایت مشرق نیوز.
  49. ↑ https://www.farsnews.ir/news/13920613000340
  50. ↑ https://www.irna.ir/news/84743865
  51. ↑ «طالبان استفاده از "برقع" را برای زنان اجباری کرد.»، سایت خبرگزاری جمهوری اسلامی.
  52. ↑ https://hawzah.net/fa/Magazine/View/3992/4587/33275
  53. ↑ Motahari, Mas'aleh Hijab, 2006, shafi na 13.
  54. ↑ Jafarian, Rasa'il Hijabiyeh, 1380, juzu'i na 1, shafi na 19-20.
  55. ↑ Jafarian, Rasa'il Hijabiyeh, 1380, juzu'i na 1, shafi na 1-20
  56. ↑ https://3danet.ir/religious-veil-in-the-era-of-prophet/
  57. ↑ Turkashund, Hijab Dar Asre Payambar, 2009, shafi na 7-8.
  58. ↑ https://iƙna.ir/fa/news/2207416

Nassoshi

  • Allameh Hilli, Hasan bin Yusuf, Muktalaful al-Shi'a, ƙum, Al-Nashar al-Islami Foundation, 1413H.
  • Makarem Shirazi, Nasser, Kitab al-Nikah, ƙum, Madrasa al-Imam Ali bin Abi Talib (a.s.), bugu na farko, 1424H.
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For Pakistani women, dupattas are more than a fashion statement", Los Angeles Times", data: 23 February 2010، Visited in 16 July 2023

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