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Fussilet Vakfı
To Compete in Goodness
Research Articles

Headscarf And Veiling Of Women In Islam

  • 15.05.2020

Praise be to Allah, Lord of the Worlds.

“Thee (alone) we worship; Thee alone we ask for help. | Surah Al-Fatihah 5”

Recently on the agenda; “Is there a headscarf or not in the Qur’an?” I researched the subject. I am here with a detailed study with the permission of Allah.

My aim, is to convey the information about the veiling in the book of Allah, the information I have gathered from the right sources, and to show you the truth.

Our success is with the help of Allah.

Veiling related orders came from Surah Al-Ahzab and Surah An-Nur. Both surahs; Although there is a consensus that it has landed in Medina-i Munevvere [1] I will explain this issue in more detail below.

First of all, I would like to start by bringing up the word “humur”, which has been widely discussed, and bring it up.

The word “humur” is plural of the word “hımar”. The root of the word “hımar” in the verse (Surah An-Nur 31) is “hamr”. “Hımar” means to cover something.
When this verse came down, the word “hımar” in the Arabs meant the headscarf of the woman. [2] There are many hadiths with the word “hımar” in them, which means the woman’s headscarf. For example:

1-Silk fabrics were brought to the Messenger of Allah (sav). He sent a piece to Ömer.
He sent a piece to Usama b. Zayd.
He gave a piece to Ali b. Ebi Talib and said: “Break it into pieces as a hımar (headscarf) among women.” [3]

2-Alkame b. Ebi Alkame states that his mother said: “Abdurrahman’s daughter Hafsa entered the side of Aisha, the wife of the Messenger of Allah (sav). There was a fine hımar (headscarf) on Hafsa. She smashed her and put on a thick hımar (headscarf).” [4]

To briefly prove the presence of a headscarf from the following point of view;

“Daraba alâ” means to put something on something like a tent.

“Vel yadribne bi humuri-hinne” means to make some of the headscarves, let them shoot.

“Alâ cuyûbi-hinne ”(collar-neck, shoulder level) meaning that they close their collars to cover.

Let’s add our following footnote to our topic in more detail.

The dress of the woman in the Islamic religion aims to realize two basic purposes:

1-Covering private parts and protecting them from fitna.

2- It is a kind of respect and privilege.



“And when ye ask of them (the wives of the Prophet) anything, ask it of them from behind a curtain. | Surah Al-Ahzab 53”

The meaning of “hijab” mentioned in the verse means “curtain, cover”. In other words, hijab means a curtain that a covered woman will sit behind.

Based on this, in this verse; It has been reported that it is special for the prophet’s wives and it will be contacted behind the scenes when it is desired to be talked and discussed with them, and there will be a question and answer situation.

In the continuation of the verse , ”That is purer for your hearts and for their hearts. | Al-Ahzab 53”

As can be seen, it is obvious that the question and answer should be behind the scenes in the continuation of the verse. The feature of hijab is the hiding of individuals. Then, in case of being behind the scenes, it is stated that both men and women are better in terms of heart cleaning because they don’t see each other.

Taberi states the following in the interpretation of verse 53 of Surah Ahzab:

“This is more appropriate than the eye disasters that will come to the hearts of men due to the eyes of women, and the hearts of women to see the eyes of men.”

This verse is called the “Hijab verse” and various rumors about the reasons of nuzah are mentioned. It is possible to list them as follows:

Enes b. Malik explains: “I am the best-known person of this hijab verse. When Zaynab bint. and Cahs Rasulullah came into contact, Zaynab was at home next to Rasulullah.
The Messenger of Allah made a meal and called the people to dinner. The people started to sit at home and talk after eating. In the narration of Muslim, ‘the wife of the Messenger of Allah turned her face to the wall’
The Prophet went out for them to go out; then he returned home again. Upon this, Allah Almighty sent down the verse of Hijab. After that, the hijab (curtain) was stretched; the resident community also got up.” [5]

Enes b. Malik explains: “The Prophet (sav) lived three days between Khaybar and Medina. During this time; He married to Safiyya bint Huyey. During the meal, Muslims said, “Is it one of the mothers of Safiyya believers or one of Rasulullah’s concubines?” Thereupon, some Muslims are one of the mothers of those believers, if the Messenger of Allah cursed Safiyya. “If it doesn’t cloak it, it is one of Rasulullah’s concubines.” When the Messenger of Allah decided to move, he had a throne behind his mount ready for Safiyya and put a curtain between Safiyya and people:” [6]

Enes b. Malik explains: “Rasulullah and Zeyneb bint. Cahs when got married, he called the people for a wedding dinner. People ate, then sat down and talked. I also saw that Rasulullah; Pretending to get up -for them to understand and get up- but the seated were not getting up. When Rasulullah saw this situation (for them to get up), he got up. Rasulullah, when he got up, the shields with him also went out. But three people sat. When the Prophet entered the house again, he saw that the community is still sitting. Then they got up too. So I informed the Prophet that they were leaving. The Prophet came and went inside. I tried to go in with him. The Prophet lowered the veil between me and himself. After this Allah, “O ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time, unless permission be granted you. But if ye are invited, enter, and, when, your meal is ended, then disperse.
| Surah Al-Ahzab 53” downloaded verse. [7]

Regarding the date of the hijab verse; Undoubtedly, according to the most accepted opinion declared by the verse of the hijab verse -Tabakâtul-Kubra, Ibn Sa’d, the fifth year of the Hegira came down in Zilkâde. [8]
We accept the view that this verse should have occurred after this year, based on the following precision. We understand that this is the case here:

The meaning of hijab that we have explained; The people of the Companions knew very well that the Prophet didn’t assume anything other than his wives and that the hijab was something unique to the wives of the Prophet. For this reason, they understood that it was not possible to obey them in this matter, which was specific to the wives of the Prophet.
They have never done obfuscation (hiding behind the scenes). [9]


Abu Davud: “When Ibn Ummu Mektum enters, after the words of the Prophet’s wives ‘Ummu Salama and Meymune’ hide from him’,
he says: ‘This application is only for the wives of the Prophet. Fatima bint Kays. Don’t you see that is waiting next to Ibn Ummum Mektum? Truly Rasulullah, Fatima bint. Kays wait for next to Ibn Ummu Mektum! Because he is a man who doesn’t see the eyes. You can take off your bed sheets with you! ” [10]

Taberi: “Allah Teala, ‘It is no sin for them (thy wives) (to converse freely) with their fathers, or their sons: or their brothers, or their brothers sons, or the sons of their sisters or of their own women, or their slaves. O women! Keep your duty to Allah. Lo! Allah is Witness over all things.” | the verse of 55th Surah Al-Ahzab,’ he says tafsir.

The commentators disagreed over the spouses of the Prophet about the meaning of the removal of sin about these people. Some said, “The sin has been removed from the wives of the Prophet to take their clothes off beside them.” Another part of them said, “The sin has been removed over the wives of the Prophet regarding the abandonment of the screening with these people.” The closest of the two views on this matter is the opinion of the commentators who said, “The sin of the Prophet to stop hiding by hiding them next to these people”.

Taberi preferred the last explanation form because this verse came down immediately after the verse, namely the hijab verse, which ordered the curtain to be drawn between men and women. [11]

The fact that the view of the removal of the sin about the abandonment of hiding by these Muslims with the views of the scholars here is the closest to the truth, confirming that the Prophet is for his wives.

Let us examine the verses related to the fact that the word “Hijab” contradicts the meaning of the term mentioned in the Qur’an:

“And when thou recitest the Qur’an We place between thee, and those who believe not in the Hereafter a hidden barrier. | Al-Isra 45”

“And they say: Our hearts are protected from that unto which thou (O Muhammad) callest us, and in our ears there is a deafness, and between us and thee there is a veil. Act, then. Lo! we also shall be acting. | Surah Fussilat 5”

“And when ye ask of them (the wives of the Prophet) anything, ask it of them from behind a curtain. | Surah Al-Ahzab 53”

“And it was not (vouchsafed) to any mortal that Allah should speak to him unless (it be) by revelation or from behind a veil, or (that) He sendeth a messenger to reveal what He will by His leave. Lo! He is Exalted, Wise.
| Surah As-Shuraa 51”

As can be seen, the word “hijab” in the verse means an obstacle that separates two things and makes it impossible to see each other. It would never be right for a dress to be worn. Regardless of the type of dress a woman wears, it doesn’t prevent it from being seen from around if it covers its entire body. For example, even if he is wearing black from head to toe, it won’t prevent people from seeing. In short, the hijab is the curtain that is drawn to separate something.

Now let’s come to the difference between “hijab” and “libas”:

After seeing the meaning of the hijab in the Quran and Sunnah, let’s take a look at the usage of the words “libas and trappings” in the Qur’an:

“O Children of Adam! We have revealed unto you raiment to conceal your shame, and splendid vesture, but the raiment of restraint from evil, that is best. This is of the revelations of Allah, that they may remember.
| Surah Al-A’raf 26”

“O Children of Adam! Let not Satan seduce you as he caused your (first) parents to go forth from the Garden and tore off from them their robe (of innocence) that be might manifest their shame to them. Lo! he seeth you, he and his tribe, from whence ye see him not. Lo! We have made the devils protecting friends for those who believe not.
| Surah Al- A’raf 27”

“The visible parts are exceptional, so they don’t show their trappings. | Surah An-Nur 31”

“They release their scarves up over te collar.”
| Surah An-Nur 31”

“O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them (when they go abroad). | Surah Al-Ahzab 59”

“As for women past child bearing, who have no hope of marriage, it is no sin for them if they discard their (outer) clothing in such a way as not to show adornment. But to refrain is better for them. Allah is Hearer, Knower.
| Surah An-Nur 60”

Let’s take a look at their sunnah mean:

“Aisha, the wife of the Rasulullah, prayed with her long dress and headscarf.”[12]

“The mothers of the believers would come to the morning prayer with the Rasulullah, wrapped in seamless outer covers.”[13

“They split their skirts from the ends and made a headscarf and covered their heads.”[14]

“They brought silk dresses to Rasulullah. He gave one of them to Ali and said, ‘Share him among women, let them make a headscarf.’”[15]

“Meymune used to pray with a long dress and a headscarf without using a skirt.” [16]

“When Subay’a Al-Eslemiyye was cleared of nifas, she was adorned for the wedding.” -she make a pen on her eye- [17]
Abu’s-Senabil came to her.” [18]

As we have explained with verses and hadiths, hijab is special to the mothers of believers, libas is a dress that everyone wears.

And to clarify the issue, when the wives of the Prophet went out for need, they would wear their clothes. It would not be called hijab. We see that Hijab (screening) is a decency that the prophet’s ladies have applied against foreign men in the house. This was done to distinguish the other believer from women. Another extension of the prophet came to literary people in the direction of respect and offering to the Messenger of Allah. “And stay in your houses. | Surah Al-Ahzab 33” Because, in both of these acts, the protection of the ladies of the Messenger of Allah is preparing the ground for them to worship.

The fact that Hijab was reserved for the wives of the Prophet and the response of the “hijab” in the Qur’an and the sunnah proved the correct meaning.

Let us come to the features that should be included in the dress of the woman in Islamic religion

The dress of the woman aims to achieve two basic purposes.

1-Covering of private parts and protection from fitna.

2-It is a kind of respect and privilege.

In accordance with these purposes; We can divide it into three as a special veiling model for the mothers of the believers, special veiling for the free Muslim ladies and veiling for the Muslim concubines.

The mothers of the believers even hid their silhouettes from men, except when they went out for a need.

Free Muslim women, except for the face and hands (Kemal b. Humam, in Hidaye Commentary says: “If some of the woman’s organs can be excluded for reasons of ..ibtila bi’l-ibda, it is necessary to add both feet to this, because they are often open. They may have to be held.”) they must cover their entire body.

“To display of their adornment only that which is apparent.” | Surah An-Nur 31 this is verse.

Muslim concubines can open their heads and some organs (such as arms and legs). In some cases they even have to open it. As for his evidence, as stated in the 59th verse of Surah Al-Ahzab, “O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them (when they go abroad). That will be better, that so they may be recognized and not annoyed.”

Tabari interprets this verse as follows: “Allah says to His Prophet, that: “O Prophet; Tell them to their wives, daughters, and women of believers, they shouldn’t look like concubines.’”[19]

So, “How should the image and the soul be in the clothes of the Muslim woman?” To clarify the question:

The article written by Abdulhalim Abu Shakka on this subject will enable us to understand the subject clearly:

“It isn’t possible to talk about clothing but not to talk about image and essence and spirit. The model and color of the garment make up the image. But it also has its essence and meaning. Whether men or women, the first thing he observes in dressing is to cover the body. Secondly, it is to be protected from cold and heat. A third purpose pursued is to provide a beautiful view. In general, the dress is worn for these purposes. However, the Muslim woman also wears a dress of taqwa:
“Splendid vesture, but the raiment of restraint from evil, that is best. | Surah Al-Araf 26” and painted with chastity paint “(We take our) colour from Allah, and who is better than Allah at colouring. We are His worshippers. | Surah Al-Baqarah 138”

This is the meaning and spirit of the Muslim woman’s dress. Despite all her beauty, the woman’s clothing is only part of her ashen existence. Dressing clothes is just one of her many actions. The woman is basically a personality with her mind (thought), heart (feeling), honor and responsibilities.

In order for the woman to be placed in her real position, the piece must be in the service of the whole.

The wide and wide dress of the Muslim woman – in addition to the purpose of protection and chastity – helps her to develop her thought and gain certainty.

Thus, the position of the woman and the front of life that looks at her is in balance.” [20]

Also, after this subject, religion did not foresee a certain model and a certain color in clothes. Clothing range varies by country and country.

As an example: we see that Muslim women in Indonesia wear colorful clothes according to their customs and traditions, or Muslim women in Africa (which may differ from tribe to tribes) wear floral and patterned clothes.

In other words, the garment model is not a matter specified by divine orders. It is a tradition that varies according to time and place. All models and styles that are suitable for the climate of the region and are suitable for easy movement are suitable clothing, ensuring that they are covered properly by following the covering order.

I would like to convey the intellectual view of Imam Ibn Taymiyya, who insists on the fact that there isn’t color and model limitation on clothing, as long as the conditions and the rules of grace set by Allah Almighty:

“Ibn Taymiyya says in his Fetva: In the ‘Book and Sunnah’, some of the concepts that have been convicted have been described by shari itself and it has been explained what it means like in prayer, fasting and zakat examples. Some of these concepts are described in terms of language and literature, such as the sun and the moon. Some of these concepts are described according to the customs and traditions of people, and naturally, their definitions change in parallel with the change of traditions. Such as shopping, weddings, consoles, dirhams, dinars. Just as sharia does not describe such concepts and set its limits, there is no alliance among people in this regard. On the contrary, the nature and limit of such concepts differ in different traditions.” [21]


The features that the woman should have, “Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them (when they go abroad).” Verse of Surah Al-Ahzab 59 and “to display of their adornment only that which is apparent.” Verse of Surah An-Nur 31 a relationship is established between. In the first verse (free), it is emphasized that the women leave the concubines with the jilbaab, while in the second verse it is legitimate to see the face and hands.

Regarding the appearance of the feet, the following narrations have come about in this regard:

“’Aisha (r.anha) explained the verse’ Except the visible parts’ with the word ‘fetah’. (Fetah is the name of the silver rings worn on the toes.”[22]

Fahru’r-Razi said: “There are three types of jewelery according to those who say that the jewelery is ornaments other than the beauty of creation. The first is henna, which is burned in hands and feet.”[23]

Sevkani and Sıddık Han share this view: “According to the apparent meaning of the verse, jewelry, rings, etc. for hands and feet. Except for ornaments and ornaments that appear spontaneously, such as cilbab, jewelery is clearly prohibited from showing to foreign men. ” [24]

I would also like to convey the views of some scholars on the subject:

The best view is the view that “they can be adorned with some of their jilbab” expressed by Zemahseri. This view also matches the comments below.

Taberi’s view that “they should wear their Jilbabs, but they should be free,” based on the Mucahid, and Taberi’s “Let them cover their heads with Jilbab” from Abu Salih understands that Ibn Kuteybe’s wearing the bed sheets without wearing it. its release is the abundance and length to cover the whole body, and its outer midwife, which is meant by the jilbab, is that its swing is abundant and wide enough to cover the whole body and the clothes it wears.

This view is also suitable for Sunnah and said to Subey’a el-Eslemiyye: “When the evening came, I took my (outer) dress on me and came to Rasulullah”. [25]

Fatima bint. Kays said, “I put on my outer dress and tied it and came to Rasulullah.” [26]

As it can be understood from the narrations, let alone prove that the release is one way and the others are wrong, on the contrary, it provides evidence that many styles are possible. In other words, the veiling order has not come through a single shape.

Sheikh Ibn Badis has a nice approach in this regard:

Idna (keel) comes from “Dunuv” which means closeness. It means “zooming in”. “Let them hone their jilbabs over them” means to bring them closer. When the verb “deni” is used with the letter “i” and the verb, it is transitive and gives the meaning of adding or covering and covering. “Heaven’s shadows covered them. | “Let them rejoice their Jilbabs” with Surah 14 ”. | It was used in this sense in the verses of Surah Al-Ahzab 59.”

İdna  –edna– (release)

It means ibda (opening).

Now, while the verse “Ibda” (opening) commands to cover the whole body except hands and face; The verse “idna” (release) emphasizes the necessity of the outer cover, which is suspended from top to bottom, covering the clothes, by covering the face from both sides. This is the most appropriate for the Qur’an, which expresses much meaning in less words. Allah knows best.” [27]

However, jilbab is a dress that must be worn when going out.

In the 59th verse of Surah Al-Ahzab, Allah said the following: “O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them (when they go abroad). That will be better, that so they may be recognized and not annoyed. Allah is ever Forgiving, Merciful.”

In the verse, she asks women to take their pranks on them when they go out for any needs.

In pursuit of the verse, the jilbab (outer garment) means that the outer appearance is the most respected and the perfect appearance of the outer image means the magnificence of distinction, protection and dignity.

Abdulhalim Ebu Sakka made a statement on the subject: “Whereas, covering the obligatory private areas is accomplished by any dress that meets the minimum requirements set by the Sharia. We can mention the following nassals as evidence that the skin is ordered for the purpose of providing the most spectacular appearance outside and best distinguished:

1-Allah Teala said: “That will be better, that so they may be recognized and not annoyed. | Al-Ahzab 59”

The reason for using outer clothing is clearly stated in this verse.

2-Ummu Seleme said: ‘When the verse of their veils (cilbabs) lay on them, the women of ensar started to go out in veils as if they had black crows on their heads. ‘[28]

3-Ummu Atiye said: ‘On holidays, sick women and young girls were also ordered to attend the congregation, but those who were ill weren’t ordered to go to prayer. One woman said, “Ya Rasulullah, there is no one of us jilbab.” Rasulullah: “You will get a friend’s jilbab.” He said. ‘[29]

4-Aisha, from Imam Malik, has been rumored that (r.anha) was praying with her long dress and headscarf. [30]

Muhammad b. Kunfus is narrated from his mother, he asked what should be worn to pray for the wife of the Messenger of Allah, Ummu Salama; she answered as a wide and wide dress to cover the headscarf and legs completely. [31]

The long dress and headscarf is sufficient for prayer: “To draw their veils over their bosoms.” | It indicates that these two clothes are sufficient for covering the private part, which is ordered in verse 31 of Surah An-Nur. Jilbab, on the other hand, was ordered to present (distinguish) a chaste, majestic and beautiful appearance rather than covering the private parts.

5-Usame b. Zayd said: ‘The Messenger of Allah gave me a frequently touched “kubti” that was given to him by the Dıhyetu’l-Kelbi. [32] I gave it to my wife. The Messenger of Allah asked me, “Why don’t you wear Kubtie?” I told my wife I gave it. Go say it, put a lining inside. Otherwise, he commanded to show his physique. “[33]

This word of the Messenger of Allah shows that the sharia didn’t force the woman to wear a jilbab against the foreign man who came to his house. If there is a primer underneath, it means that women can see foreign men with a dome. From another point of view, if jilbab was necessary inside the house, the Messenger of Allah would have eaten this behavior by saying that he was wrong. However, he said, “Go say it, put a primer in it.”

We understood that the vile was ordered to gain a mature look and be distinguished outside the house. Allah Almighty clearly stated the verse of the jilbab: “This is also more suitable for them not to be recognized or hurt.” In other words, jilbab is the safest way for them not to be distinguished, to be known or to be disturbed. But long dress etc. any clothing model is sufficient. In this regard, Ibn Taymiyya says: ‘Later, jilbab clad was ordered. This impersonation happens when he leaves the house. Otherwise, not in the house.’ [34]”

Allah said the following: “To draw their veils over their bosoms. | Surah An-Nur 31”

In a news narrated by Urve after the verse comes, Aisha (r.anha) says: “May Allah have mercy on the first deputies. When the verse “Let them wear their headscarves up to their collar” came down, they made the headscarf and made their headscarves by breaking them.” [35]

Ibnu’l Arabi says: “Let them cover their collar with their headscarves” and the collar mentioned in the verse is “Ceyb”, the collar and the headscarf are the head covering.

Bukhari narrated from Aisha (r.anha) as follows: “May Allah have mercy on the first immigrant women. When the verse of ‘Let them cover their collar with their headscarves’ came down, they made a headscarf by breaking down their futa. Everyone cut their clothes and made a headscarf. ”

This provides evidence that the neck and chest should also be closed. The hadith had a further explanation: “When the Messenger of Allah performed the morning prayer, women would be scattered in the dark, in their loincloth. Nobody knew anyone. ” [36]

Ferra said: “In the time of Ignorance, women wore their headscarves behind them and their front would remain open. They were ordered to cover their front (neck and chest) with this verse. ” [37]

Cassas says: “What is meant in the verse is said to be the collar of the entar. Because women wore open-necked garments, their chests and necks were visible. Allah has ordered them to close here. This is also evidence that the neck and neck are private, and it isn’t permissible to show them to foreign men.”

As mentioned above in the passages above, women previously hung the veil they covered on their heads from behind, and besides the face and hands, ears, neck, necklaces and their jewelry and ornaments were also visible.
“To draw their veils over their bosoms. | Surah An-Nur 31” the order came and the apparent woman was asked to close all her jewelery. While the dress is worn and covered with a headscarf, the order to “let the headscarves on the collar of their head to the top of their neck”, which is the continuation of the verse, is ensured to close with a part of the headscarf.

So far, after explaining the features mentioned in the Qur’an regarding the veiling of women and the dressing of clothing, it is now necessary to highlight a number of special features belonging to the first condition – covering all body except hands, feet and face – in order for the covering to be correct and valid, the dress is not transparent, it doesn’t show the bottom (inside), it is abundant and wide enough not to show its lines and limbs. Otherwise, not real covering will occur.

As a result, they were presented with their evidence, clearly conveyed the provisions, and detailing without any doubts.

I praise Almighty Mevla, who thought that it would be very useful and eliminate doubts, who wrote this research paper to me and who gave me this knowledge.

Hak Teala is the one who knows best.



Hafsa Taşkıran



[1] el-Kurtubi Muhammed b. Ahmed el-Ensari, tahkik eden Ebu İshak İbrahim Etfiş, el-Camili Ahkamil-Kur’an, Kahire 1387 h. 1967m. C. XII, s.158 ve C. XIII, s. 113.

[2] İbn Manzur, Muhammed b. Mükerrem, Lisan’ul-Arab, Beyrut, 1410/1990, IV/257; Muhammed Murtaza ez-Zebidi, Tac’ul-Arus, Mısır 10306, III/188.

[3] Müslim, Libas 7-2068.

[4] El-Muvatta, Libas 4, Hadis No: 6.

[5] Buhari, 10/148. Müslim, 4/151.

[6] Buhari, 11/30. Müslim, 4/147.

[7] İbn Sa’d, et-Tabakâtü’l-Kübra, 8/144.

[8] Buhari, 10/147. Müslim, 4/148.

[9] Tahrirü’l Mer’e İslam Kadın Ansiklopedisi, Abdulhalim Ebu Şakka, C. II, s. 17.

[10] Ebu Davud, 4/361.

[11] Taberi Tefsiri, C. VI, s. 515.

[12] Muvatta, 1/141.

[13] Buhari, 2/195.

[14] Buhari, 10/106.

[15] Müslim, 6/138.

[16] Muvatta, 1/142.

[17] Ahmed b. Hanbel

[18] Buhari, 8/313. Müslim, 4/201.

[19] Taberi Tefsiri, C. VI, s. 520.

[20] İslam Kadın Ansiklopedisi, C. II, s. 212.

[21] İbn Teymiyye, Feteva, 19/235.

[22] İbn Teymiyye, Mecmu’ul-Feteva, 22/144.

[23] Fahru’r-Razi, Et-Tefsiru’l-Kebir, Nur Suresi 31. ayetin tefsiri.

[24] Şevkani, Fethu’l-Kadir ve Sıddık Han, Neylü’l-Meram Nur Suresi 31. ayetin tefsiri.

[25] Buhari, 8/313.

[26] Müslim, 4/199.

[27] Dr. Ammar Talibi, İbn Badis, Hayatı ve Eserleri, 2/133-135.

[28] Ebu Davud, Hadis No: 3456.

[29] Buhari, 2/12. Müslim, 3/20.

[30] Muvatta, 1/141-142.

[31] A.g.e, 1/141-142.

[32] Kubtiye, ince beyaz ketenden bir çeşit elbise.

[33] Elbani, Hicabu’l-Mer’eti’l-Müslime, sh: 59-60.

[34] İbn Teymiyye, Dekaikü’t-Tefsir, 3/429.

[35] Buhari, 10/106

[36] İbnü’l-Arabi, Ahkamu’l-Kur’an, 3/1369.

[37] İbn Hacer, Fethu’l-Bari, 10/106.

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Fussilet Kur’an-ı Anlama, Anlatma ve Yardım Vakfı Kişisel Verilerin Korunması ve İşlenmesine İlişkin Aydınlatma Metni

1. Veri Sorumlusu

Kişisel Verilerin İşlenmesine Yönelik Aydınlatma Metni (“Aydınlatma Metni”) ile Fussilet Kur’an-ı Anlama, Anlatma ve Yardım Vakfı (“Vakıf”) olarak, 6698 sayılı Kişisel Verilerin Korunması Kanunu (“KVKK”) uyarınca, Veri Sorumlusu sıfatıyla, sizi KVKK kapsamındaki aydınlatma yükümlülüğümüz çerçevesinde bilgilendirmek isteriz.

KVKK Kapsamında kişisel veri kimliği belirli veya belirlenebilir gerçek kişiye ilişkin her türlü bilgiyi (“Kişisel Veri”) ve bunun bir özel türü olan özel nitelikli kişisel veri ise, ırk, etnik köken, siyasi düşünce, felsefi inanç, din, mezhep veya diğer inançlar, kılık ve kıyafet, dernek, vakıf ya da sendika üyeliği, sağlık, cinsel hayat, ceza mahkûmiyeti ve güvenlik tedbirleriyle ilgili verileri ile biyometrik ve genetik verileri (“Özel Nitelikli Kişisel Veri”) ifade eder. Bu kapsamda Kişisel Veri tanımı Özel Nitelikli Kişisel Verilerinizi de kapsamaktadır.

İşbu metin çerçevesinde Vakıf’dan hiçbir maddi kazanç amacı gütmeden etkinlik ve destek (iletişim, kaynak, ofis, proje) alanlarında yardımda bulunan kişiler gönüllülerimiz olarak değerlendirilmektedir ve bu metinle gönüllülerimizi ve gönüllü adaylarımızı aydınlatmayı amaçlamaktayız.

2. Kişisel Verilerin Toplanma Yöntemi ve İşlemenin Hukuki Sebepleri

Kişisel verileriniz, Vakıf’la ile yaptığınız işlemlerle bağlantılı olarak ve aşağıda Bölüm 4’te belirtilen amaç ve kapsamda, otomatik veya otomatik olmayan yollarla, sözlü, yazılı veya elektronik şekilde ve aşağıdaki yöntemler vasıtasıyla toplanmaktadır.

  1. Vakıf’ın, kamusal alanlar ve diğer ortamlarda açmış olduğu stantlarda kurulan iletişim,
  2. Vakıf resmi internet sitesi üzerinden online olarak yapmış olduğunuz başvurular,
  3. İnternet sitesi ziyaretleriniz, sizi tanımak için kullanılan çerezler,
  4. Sosyal medya kanalları, Youtube, Google, vb. arama motorlarının kullanımı,
  5. Tarafınızca doldurulan gönüllü adayı bilgi formu ve/veya gönüllü taahhütnamesi

Kişisel Verileriniz işlenmesine ilişkin hukuki sebepler aşağıdaki gibidir:

  1. Açık rızanızın bulunması,
  2. Kanunlarda açıkça öngörülmesi,
  3. Bir sözleşmenin kurulması veya ifasıyla ilgili olarak kişisel veri işlenmesi,
  4. İlgili kişinin kendisi tarafından alenileştirilmiş olması,
  5. Bir hakkın tesisi, kullanılması veya korunması için veri işlemenin zorunlu olması, ve
  6. Sizlerin temel hak ve özgürlüklerine zarar vermemek kaydıyla, meşru menfaatlerimiz için zorunlu olması.

Özel Nitelikli Kişisel Verileriniz bakımından işlemeye ilişkin hukuki sebep, açık rızanızın mevcut olmasıdır.

3. Toplanan Bilgiler

Sizden topladığımız kişisel veriler (adınız, soyadınız, T.C. kimlik numaranız, iletişim bilgileriniz, çalışma ve eğitim hayatı bilgileriniz, medeni durum bilgileriniz dahil olmak üzere ancak bunlarla sınırlı olmaksızın), aşağıda Bölüm 4'te belirtilen işleme amaçlarımızla orantılıdır.

4. Kişisel Verilerin Hangi Amaçla İşleneceği

Kişisel Verileriniz aşağıdaki amaçlar dahilinde açık rızanıza binaen veya hukuken izin verilen diğer hallerde Vakıf tarafından işlenmektedir:

  1. Vakfın faaliyetleri hakkında bilgi vermek
  2. Vakfın tanıtımı ve eğitim amacıyla vakfa davetinizi yapmak
  3. Üstleneceğiniz görevlerin düzenlenmesi ve görevlere ilişkin bilgilendirme yapmak
  4. Eğitim hizmetleri dışında vereceğiniz gönüllülük faaliyetlerine ilişkin değerlendirme yapmak
  5. Boş iş pozisyonları veya vakıf faaliyetlerini duyurabilmek
  6. Vakfın faaliyetleri çerçevesinde konaklamanızı ve emniyetinizi sağlamak
  7. Sosyal medyada gönüllü hikayelerini paylaşmak
  8. Yasal yükümlülüklerin ve idari yetkili kurumların taleplerinin yerine getirilmesi amaçlı kayıtları tutmak
  9. Sizleri yeterlilik ve güvenlik açısından değerlendirebilmek
  10. Vakıf’ın toplum üzerinde yaratmış olduğu sosyal etkiyi ölçebilmek

5. Kişisel Verilerin Kimlere ve Hangi Amaçla Aktarılabileceği

Vakıf, Kişisel Verilerinizi, açık rızanıza binaen veya hukuken izin verilen diğer hallerde (ve Madde 4’te belirtilen amaçlar çerçevesinde) yurtiçinde ve yurtdışında bulunan depolama, arşivleme, bilişim teknolojileri desteği (hosting, bulut bilişim, e- posta ve diğer) veren kuruluşlar, işbirliği yapılan ve/veya hizmet alınan sigorta ve konaklama şirketleri, hukuk ve benzeri alanlarda destek alınan danışmanlık firmaları ve Vakıf’ın faaliyetleri ile ilgili sair alanlarda destek üçüncü kişilere (SMS ve e-posta gönderimi, CRM sistem desteği vb.) ve belirlenen amaçlarla aktarımın gerekli olduğu diğer üçüncü kişilere, iş ortaklarımıza ve yetkili kurum ve kuruluşlara (yurt içinde veya yurtdışına) aktarılabilmektedir ve/veya erişme açabilmektedir.

6. Kişisel Veri Sahibinin KVKK Madde 11 Kapsamındaki Hakları

Kişisel veri sahibi olarak dilediğiniz zaman KVKK’nın 11. Maddesi uyarınca aşağıda belirtilen haklarınızı veri sorumlusu olan Vakıf’dan talep edebilirsiniz.

Bu kapsamda sahip olduğunuz haklar aşağıdaki şekildedir:

  1. Kişisel verilerin işlenip işlenmediğini öğrenme,
  2. Kişisel veriler işlenmişse buna ilişkin bilgi talep etme,
  3. Kişisel verilerin işlenme amacını ve bunların amacına uygun kullanılıp kullanılmadığını öğrenme,
  4. Yurt içinde veya yurt dışında kişisel verilerin aktarıldığı üçüncü kişileri bilme,
  5. Kişisel verilerin eksik veya yanlış işlenmiş olması hâlinde bunların düzeltilmesini isteme ve bu çerçevede yapılan işlemin kişisel verilerin aktarıldığı üçüncü kişilere bildirilmesini talep etme,
  6. KVKK’ya ve ilgili diğer kanun hükümlerine uygun olarak işlenmiş olmasına rağmen, işlenmesini gerektiren sebeplerin ortadan kalkması hâlinde Kişisel Verilerin Silinmesi, Yok Edilmesi veya Anonim Hale Getirilmesi Hakkında Yönetmelik Hükümleri uyarınca bu verilerin 30 (otuz) gün içerisinde silinmesini, yok edilmesini veya anonim hale getirilmesini ve bu kapsamda yapılan işlemin kişisel verilerin aktarıldığı üçüncü kişilere bildirilmesini isteme,
  7. İşlenen verilerin münhasıran otomatik sistemler vasıtasıyla analiz edilmesi suretiyle kişinin kendisi aleyhine bir sonucun ortaya çıkmasına itiraz etme,
  8. Kişisel verilerin kanuna aykırı olarak işlenmesi sebebiyle zarara uğranması hâlinde zararın giderilmesini talep etme.

Yukarıda belirtilen talepler yazılı olarak veya Kişisel Verileri Koruma Kurulu (‘’Kurul’’) tarafından belirlenecek diğer yöntemlerle veri sorumlusu olarak Vakıf’a iletilecektir.

Bu kapsamda, yukarıdaki haklarınıza ilişkin talebinizi aşağıda verilen ve zaman zaman değişebilecek olan e-posta adresimize, kayıtlı elektronik posta (KEP) adresiniz vasıtasıyla, güvenli elektronik imzalı, mobil imzalı ya da tarafınızca Vakfa daha önce bildirilen ve Vakfın sisteminde kayıtlı bulunan elektronik posta adresinizi kullanmak suretiyle (kimliğinizi tespit edici belgeleri ekleyerek) veya yine aşağıda yer alan ve zaman zaman değişebilecek olan posta adresimize kimliğinizi tespit edici belgeler ile ıslak imzalı bir dilekçe ile elden teslim edebilir ya da noter aracılığıyla gönderebilirsiniz.

Kişisel veri sahibi olarak sahip olduğunuz ve yukarıda belirtilen haklarınızı kullanmak için yapacağınız ve kullanmayı talep ettiğiniz hakka ilişkin açıklamaları içeren başvuruda; talep ettiğiniz hususun açık ve anlaşılır olması, talep ettiğiniz konunun şahsınız ile ilgili olması veya başkası adına hareket ediyorsanız bu konuda özel olarak yetkili olmanız ve bu yetkinin belgelendirilmesi, başvurunun kimlik ve adres bilgilerinizi içermesi gerekmektedir.

Vakıf başvuruda yer alan talepleri, talebin niteliğine göre en kısa sürede ve en geç otuz gün içinde (bir maliyeti olmaması halinde) ücretsiz olarak sonuçlandırır. Ancak, işlemin ayrıca bir maliyeti gerektirmesi hâlinde, Kişisel Verileri Koruma Kurulu tarafından belirlenecek olan tarifedeki ücret alınabilir. Başvurulara verilecek cevapların 10 (on) sayfayı aşması halinde, her sayfa için 1,00 (bir)TL işlem ücreti alınacaktır. Cevabın CD, flash bellek gibi kayıt ortamında verilmesinin istenmesi halinde, istenen kayıt ortamının maliyetine göre ücret talep edilecektir.

Veri Sorumlusu : Fussilet Kur’an-ı Anlama, Anlatma ve Yardım Vakfı
Posta adresi : Merkez Mah. Firuze Sok. S-Blok No:5 Kat:4 D:79 PK:34406 Dap Vadisi, Kağıthane / İstanbul
E-posta adresi : info@fussiletvakfi.org

Fussilet Kur’an-ı Anlama, Anlatma ve Yardım Vakfı Lighting Text Regarding Protection and Processing of Personal Data

1. Data Responsible

In the capacity of Data Responsible, in accordance with the Law No. 6698 on the Protection of Personal Data (“PPD”) as the Lighting Text for the Processing of Personal Data (“The Text of Lighting”) and the Fussilet Kura’anı Anlama, Anlatma ve Yardım Vakfı (“Foundation”). We would like to inform you within the framework of our lighting obligation under the PPD.

If the personal data identity within the scope of PPD is any personal information (“Personal Data”) that is specific or identifiable, and if it is a special type of personal quality, race, ethnicity, political thought, philosophical belief, religion, sect or other beliefs, It refers to data on disguise and clothing, association, foundation or union membership, health, sexual life, criminal conviction and security measures, as well as biometric and genetic data (“Special Qualified Personal Data”). In this context, the definition of Personal Data includes your Personal Data with Special Qualifications.

Within the context of this text, people who provide assistance in the fields of activity and support (communication, resource, office, project) without any financial gain are considered as our volunteers and we aim to enlighten our volunteers and candidates with this text.

2. Collection Method of Personal Data and Legal Reasons for Processing

Your personal data is collected in connection with your transactions with the foundation and in the purpose and scope specified in section 4 below, either automatically or non-automatically, verbally, in writing or electronically, and by the following methods.

  1. The communication established at the stands opened by the foundation in public spaces and other environments,
  2. Applications you have made online through the official website of the foundation,
  3. Your website visits, cookies used to recognize you,
  4. Social media channels, Youtube, Google, etc. use of search engines,
  5. Volunteer candidate information form and / or voluntary commitment completed by you.

Legal reasons for processing your Personal Data are as follows:

  1. You have clear consent,
  2. To be clearly prescribed in laws,
  3. Processing personal data related to the establishment or performance of a contract,
  4. The person concerned has been made public by himself,
  5. Data processing is mandatory for the establishment, use or protection of a right,
  6. It is mandatory for our legitimate interests, provided that it does not harm your fundamental rights and freedoms.

The legal reason for processing in terms of your Special Qualified Personal Data is that your express consent exists.

3. Information Collected

The personal data we collect from you (including but not limited to your name, surname, T.R. ID number, contact information, work and education information, marital status information) is proportional to our processing purposes set out in section 4 below.

4. For What Purpose The Personal Data Will Be Processed

Your Personal Data is processed by the foundation for your explicit consent, or in other cases permitted by law, for the following purposes:

  1. To give information about the activities of the foundation,
  2. To make your invitation to the foundation for the purpose of promotion and education,
  3. Organizing the tasks you will undertake and giving information about the tasks,
  4. To evaluate the volunteering activities that you will provide outside of education services.
  5. Announcing vacant job positions or foundation activities,
  6. To ensure your accommodation and safety within the framework of the foundation’s activities,
  7. Sharing volunteer stories on social media,
  8. Keeping records to fulfill legal obligations and demands of administrative authorities,
  9. To evaluate you in terms of competence and security.
  10. To measure the social impact of the foundation on society.

5. To Whom and For What Purpose The Personal Data Can Be Transferred

Organizations that provide storage, archiving, information technology support (hosting, cloud computing, e-mail and other) at home and abroad, in accordance with your explicit consent or other legally permitted (and within the framework of the objectives stated in Article 4), Support to third parties (SMS and e-mail sending, CRM system support, etc.) and transfer for the specified purposes, in cooperation with the insurance and accommodation companies, consultancy firms in law and similar areas, and other areas related to the activities of the foundation. It can be transferred to other third parties, business partners and authorized institutions and organizations (at home or abroad) and or open access.

6. Rights of Personal Data Owner Under Article 11 of PPD

As a personal data owner, you can request your rights stated below from the foundation, which is the data controller, in accordance with Article 11 of PPD.

The rights you have in this context are as follows;

  1. Learning whether personal data is processed or not,
  2. Requesting information about this if personal data has been processed,
  3. Learning the purpose of processing personal data and whether it is used in accordance with its purpose,
  4. To know the third parties to whom personal data are transferred domestically or abroad,
  5. In the event that personal data are incomplete or incorrectly processed, to request their correction and to request notification of the transaction made within this framework to third parties to whom personal data is transferred,
  6. In accordance with the provisions of the Regulation on the Deletion, Destruction or Anonymization of Personal Data in the event that the reasons requiring its processing are eliminated, although it has been processed in accordance with PPD and other relevant legal provisions, this data will be deleted, destroyed or anonymous within 30 (thirty) days. Requesting that the transaction made in this context be notified to the third parties to whom the personal data is transferred,
  7. To object to the emergence of a result against the person by analyzing the processed data exclusively through automated systems,
  8. Requesting the removal of the damage in case the personal data is damaged due to illegal processing of the data.

The above-mentioned requests will be forwarded to the foundation in writing or as a data controller by other methods to be determined by the Personal Data Protection Board (”Board”).

In this context, you can use your e-mail address with your secure e-mail, mobile signature, or previously notified to the foundation and registered in the system of the foundation through our registered e-mail address, which you may change from time to time, your request regarding your above rights. You can deliver it by hand (by adding documents that identify you) or by handing it with a wet signed petition to our postal address below, which may change from time to time, or send it through a notary.

In the application containing explanations about the right that you have as a personal data owner and that you have made and requested to use your rights mentioned above; If the subject you are requesting is clear and understandable, the subject you are requesting is related to your person or if you are acting on behalf of someone else, you must be specially authorized in this regard and this authorization must be documented and the application must include your identity and address information.

The foundation concludes the requests in the application, free of charge, as soon as possible and within thirty days at the latest (if there is no cost). However, if the transaction requires a separate cost, the fee in the tariff to be determined by the Personal Data Protection Board may be charged. If the answers to the applications exceed 10 (ten) pages, a transaction fee of 1.00 (one) TL will be charged for each page. If the answer is requested on the recording medium such as CD and flash memory, a fee will be charged according to the cost of the desired recording medium.

Data Responsible : Fussilet Kur’an-ı Anlama, Anlatma ve Yardım Vakfı
Post Address : Merkez Dist. Firuze Str. S-Block No:5 Flo:4th Apt: 79 P.C: 34406 Dap Vadisi, Kagithane / Istanbul
E-Mail address : info@fussiletvakfi.org