Обсуждение:‘Аврат

Encyclopaedia of the Qurʾān

The state of being devoid of clothing (q.v.). In general, the Qurʾān enjoins modesty (q.v.) and evokes nudity only negatively. q 24:30-1 insists upon physical modesty for both men and women, while the narrative of Adam and his spouse in q 7:19-27 (see narratives; adam and eve) associates nudity with the first human act of disobedience (q.v.).

As in the Hebrew Bible, the first couple's nudity is made manifest — the specific manner is disputed by the exegetes — after they partake of the fruit of the forbidden tree. q 7:22 states, “So by deceit he [i.e. Satan; see devil ] brought about their fall (see fall of man ): when they tasted of the tree, their sawʾāt became apparent to them, and they began to sew together the leaves of the garden over their bodies. And their lord called unto them: ‘Did I not forbid you that tree, and tell you that Satan was an avowed enemy (see enemies ) unto you?’” The word sawʾāt is derived from the Arabic root meaning “to be bad, evil,” and is sometimes interpreted to mean that Adam and Eve realized their error (q.v.) or “saw the evil of their [ways].” Following this interpretation, some English translations render the word as “shame” or “evil intentions.” More concretely, the word sawʾāt is understood to refer to the genitals ( farj, ʿawra, see sex and sexuality ). Certainly the idea of physical nakedness is im-¶ plied by the qurʾānic text, in which the couple's reaction to the sudden manifestation of their sawʾāt is the fashioning of garments. For some exegetes, the word denotes the physical genitals while retaining connotations of moral negativity (see ethics and the qurʾān ). Thus, the medieval Andalusian exegete al-Qurṭubī (d. 671/1272; Jāmiʿ, vii, 181) states that the private parts bear the names sawʾa and ʿawra because people find it unpleasant to display them (li-anna iẓhārahu yasūʾu ṣāḥibahu). Jurists derived from this verse the legal principle (see law and the qurʾān ) that it is undesirable ( qabīḥ) to expose one's genitals, and that in the absence of any other suitable material it is incumbent on one to fashion clothing of leaves.

Exactly how Adam and Eve's nakedness “became apparent” is not specified in the Qurʾān; a widely-reported tradition attributed to the Prophet's Companion Ibn ʿAbbās (d. 68/686-8; see companions of the prophet ) states that in the garden (q.v.) they were covered with a coating that then receded from their bodies and remained only on the tips of their fingers and toes, forming the nails. The “ nakedness” of Adam and his spouse is not merely a physical but a moral denudation; the passage continues by evoking God's mercy (q.v.) in providing clothing and adornment for humankind, and concludes by stating “the garment of consciousness of God ( libās al-taqwā) is best” ( q 7:26; see piety; knowledge and learning).

The words sawʾa and ʿawra are used elsewhere in the Qurʾān to refer, not to nudity per se, but to other states of exposure, vulnerability and intimacy. In q 5:31, God sends a raven to show Cain how to cover the shamefully exposed body (sawʾa) of his murdered brother (see cain and abel ). In q 33:13, unwilling warriors make the excuse that their houses are exposed to attack (inna buyūtanā ʿawra, see fighting ); and ¶ q 24:58 refers to three times of the day (see day, times of ) when it is customary to withdraw into privacy (as well as, according to many commentators, to undress) as ʿawrāt.

Этимология

Аврат (араб.عَوْرَةٌ) происходит от глагола عَوِرَ (быть одноглазым, не видеть, не смотреть одним газом) и означает - слабость, недостаток; слабое незащищенное место; нагота, половые органы.