Özet:

Tasattur (covering one’s body) entered the history of humanity with Adam and his wife Eve. First of all, tasattur, which expresses a natural need, is a form of behavior peculiar to human beings in the realm of existence. Tasattur which means to cover, to dress, to put a barrier between oneself and others, to hide in or behind something, metaphorically means shyness, shame and chastity. The reason why the tasattur is the subject of revelation; It is the concern that people's social relations with their spiritual structure may deteriorate by not complying with the veil. This sensitivity of the Qurʾān about tasattur is a result of its principled approach to protecting values such as privacy, chastity and modesty. In the most general sense, privacy can be given the meaning of living spaces belonging to the person, family and social groups. Therefore, protecting privacy, having chastity and modesty are a requirement of being human and living as a Muslim, a condition of being aware of one's responsibilities towards society. The Qurʾān has included a set of measures to be taken in order to protect these values for the well-being of the individual and the society, and to eliminate some negative behaviors that may push the limits determined by the revelation between men and women. For this reason, it is obligatory in the Qurʾān for men and women to avoid what is ḥaram, to cover the parts of their bodies that should be covered by religion, and to protect their privacy in every environment. Based on the Qurʾān and the Sunnah, Islamic jurists examined the issue of how and against whom Muslims should cover, that is, covering a man against a woman, a woman against a man, a man against a man, and a woman against a woman. In our article, we tried to prove the thesis that, according to the Qurʾān, tasattur, as it is known in the public eye, is not only an individual covering, but also has taqwā, familial and social dimensions and ultimately has a unique holistic meaning area. In this respect, tasattur has an innate character that starts from the world of belief and spirit and includes the physical realm of man and is not separate from human nature. When the verses related to the subject are examined, it is reported that taqwā, which is the main reason for tasattur, is like a spiritual dress that must be worn against all evil and negative behaviors before being covered. As a matter of fact, the Qurʾān not only corrects people's attitudes and behaviors, but also primarily aims to cleanse the heart of negative thoughts and emotions. Consequently, only after the inner extension of the covering, which is called the "tasattur as dimension of taqwā", is realized, it will be able to attain the meaning of the "tasattur as individual dimension", which means the covering of the whole body in accordance with its conditions. Although it differs according to the sects, the places where it is ḥaram to look at men are generally understood as between the navel and the kneecap. In women, it is the whole body except the face, both hands and feet. The Qurʾān has also stated the rules that we call the "tasattur as family dimension ", which family members should pay attention to when entering and leaving each other's rooms and private spaces in the home environment, and the rules that must be followed when entering and leaving the environments where foreigners outside the family live. These are the rules that show that you can only enter other people's places after getting permission from the inside and then greeting. Therefore, it is tasattur to protect family situations from the disturbing glances of strangers and to comply with the precautions to be taken when entering other people's spaces, just as it is tasattur to cover the body in order to prevent the body from being shown to strangers in public. In terms of the Qurʾān, there is no difference between the meaning and sensitivity of entering each other's rooms or the private spaces of strangers, and the meaning and sensitivity of the act of covering in a personal sense. In addition, it is a situation that should be evaluated in the context of tasattur that special designs and applications have been made in Islamic societies throughout history, taking into account the concerns of tasattur and privacy in home and city architecture. As a result, the protection of privacy, chastity and modesty in all these behaviors related to the tasattur is considered equally important. This research, which we believe will fill an important gap in the tafsīr literature, has been handled in the context of the relevant verses of Sūrah al-Nūr and Sūrah al-Aḥzāb, and has been tried to be concluded by utilizing the sources of tafsīr and hadīth, contemporary scientific works and scientific researches.

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