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What's interesting was that I expected this to be the moral consensus, with our scholars taking perhaps an even more rigid stance. This hasn't turned out to be the case. As @E.L King was mentioning earlier in the chatroom (correct me if I'm wrong), Sayyed al-Hakeem and as-Sistani both have issued rulings declaring gene editing to be halal in and of itself, even to the extent of it being used simply for vain purposes like increasing one's beauty. EDIT: He's beat me to it.
In the Holy Quran, there are more than ten verses about the veil and the sanctity of looking at the nonhuman .
One of these verses is verse 59 of the surah al-Ahzab: " Or Ilah al-Nabi al-Qarlazwuj and Benatk and Nas al-Momenin Iindenīn Alīān, Ibn al-Jadīn al- eqn-e-dān-e-yarfn-fla-yuzin and khanullah ghafūra rahima " (O Prophet, tell your women and daughters, To cover up, to be known and not to be offended, and Allah is All-Compassionate, Merciful.)
It means a national cover; that is, a woman must wear all her body so that she is protected as a gentle flower from the swordsmanship.
In Sura Noor, verse 31, too, a great deal of talk about hijab and honoring the unworthy look is spoken. Concept and dimensions of hijab in the Quran The veil in the word means the barrier, curtain and cover. The use of this word is more than the meaning of the curtain. The word covers the concept that the curtain is a cover, but not every veil, but it is called the cover of the hijab through the back of the curtain.
The hijab, meaning ladies' Islamic cover, has two dimensions: a positive and negative one. The positive aspect of it, the necessity of covering the body and its diminutive dimension, is the forbiddenness of being revealed to the non-mahram; and these two dimensions should be together with each other so that Islamic veil can be realized; sometimes it may be the first dimension, but not the second dimension, in this case It can be said that Islamic hijab has been realized.
If, in the general sense, we call hijab any cover and impeding the receipt of sin, the hijab can have different types and different types. One kind of this veil is mental, intellectual, and spiritual; for example, belief in Islamic teachings, such as monotheism and prophecy, is one of the examples of the right veil, mental and spiritual, which can lead to sins and sins of mind and mind, such as infidelity And Shrek.
In addition, in the Qur'an, there are other types of hijab manifested in man's external behavior, such as hijab and cover in the eyes that men and women are advised in the face of the non-Mahram. Purpose and philosophy of veil The main purpose of the ordinance of the laws in Islam is to God, which is obtained through the cultivation of self and piety: إن أكرمكم عند الله أتقكم (حجرات; 13) is magnanimous and most honorable to you with God.
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He is the God who raised among the people of Ammi (a people who did not know the reading and writing) a great prophet from the same people, to recite God's revelation to them, and purify them (from the ignorance of ignorance and ugly ethics), and the book of celibacy and wisdom In fact, before that, everyone was in a state of ignorance and misguidance.
The Holy Qur'an is used for the purpose of securing the divine commandment, the requirement of Islamic hijab, to achieve cultivation of the soul, purity, chastity, and purity. Verses like: Let us convey the believers' eyes to the unworthy eyes and protect their bodies and their bodies, which is the best of their bodies and their purity. Eye veil O my Apostle, tell the believing men to put their eyes in vain view. قل للمؤمنات أضضضان من أبصارهن (نور; 31) Tell the messenger to the believing women to cover their eyes with an unwise look. Hijab in speech Another type of hijab and cover of the Qur'an is the hijab of women's speech versus non-law: Falla is a great deal of pain in your heart (parties; 32) So do not talk to men with thin, soft lips; lest you fall asleep (sickness and despair). Behavioral Hijab Another type of hijab and cover of the Quran is the veil of women's behavior against the non-Islamic. It is instructed that women should not walk in ways that would attract unharmed attention by showing their ornaments. And let our Lah al-Jahran be tempted to blow us away (Ibn. 31), and they should not foot to the ground to reveal the ankles and their hidden ornaments.
Of the discussed topics, it is clearly used that the meaning of Islamic hijab is to cover and protect the coexistence of women with nonhuman men in different forms of behavior, such as how to cover, look, talk and walk.
Therefore, the veil and cover of a woman is also a constraint and an obstacle to nonhuman individuals who intend to infiltrate and capture the honor of others. There is also the same notion of banning and refusing the lexical roots of chastity; Veil and chastity The two words "veil" and "chastity" are essentially the meaning of common denial and refusal. The difference between prohibiting and restraining hijab and chastity is the difference between appearance and inwardness; that is, the prohibition and inhibition in the veil is related to appearance, but the prohibition and inhibition in chastity is related to the inner and inner, because chastity is an internal state, However, given that the effect of appearance on the interior and the external impact on appearance is one of the general characteristics of man; therefore, between the veil and the apparent cover, and the chastity and inner restraint of man, is the effect and the mutual influence; so that whatever the veil and the covering The appearance and the better, this type of veil is more effective in enhancing and enhancing the inner and inner mood of chastity, and vice versa, the greater the inner and inner envy of the The veil will look better in the encounter with aliens. Elderly Women's Hijab The Holy Quran has pointed to this impact in a subtle way. First, it allows elderly women to dress their clothes like a tent against a non-sanctuary without the intention of throwing themselves out, but ultimately says: "If they are sober, it even means clothes like tents." Not better. And Al-Qawada'm Al-Nawa'ah Al-Naha'ah Al-Fayyid Allah Jinnah, the Prophet of Allah, the Exalted and the Most Merciful,
In addition to the previous relationship, between the apparel cover and esoteric dignity, the relation between the sign and the sign holder is also; that is, the apparent hijab is a sign of a certain stage of esoteric dignity with the owner of the veil. Of course, this does not mean that every woman who wears a veil and a cover is necessarily of all levels of chastity. Is hijab an obstacle to all social delinquency? Given this point of view, the answer to these forms and the doubts of those who, for the ineffectiveness of revealing the veil and the apparent cover, is to blame the offenses of some women with hijab, because the problem of these women, the weakness in the inner veil And the lack of strong faith and belief in the positive effects of hijab and apparent cover and has passed since the Islamic veil has a wide dimension, and one of its most important dimensions is the inner and inner veil of the person who faces sin and corruption , It enjoys inner convictions and faith; and, essentially, this veil of mind and ideology, as a foundation stone for other veils, including hijab and p It is apparent, because human thoughts and ideas form their behaviors.
Of course, just as hijab and overlays do not necessarily mean all chaos, chastity can not be imagined without observing the apparent cover. One can not deny a woman or a man who appears naked or half naked in public, because we said that the apparent cover is one of the signs and symbols of chastity, and between the amount of chastity and veil, the relationship of influence and affection There is mutual. Some consider the relationship of chastity and veil to be a kind of relationship between root and fruit; the veil, the fruit of chastity, and chastity are the roots of veil. Some people may have apparent veils, but they have not created extraneous chastity. This hijab is the only shell and appearance. On the other hand, people claim to be chastity, and they say, "I have a heart-warming heart, God works with hearts," they entertain themselves; such humans must, in their minds, have to point to the essential thing that is within the pure, external It will cleanse and never purify the heart, it will not induce the fruitless fruit of the wilderness. See also: Hijab with Fatima Zahra References: Interpretation books https://translate.google.com/translate?sl=auto&tl=en&js=y&prev=_t&hl=en&ie=UTF-8&u=http%3A%2F%2Fdaneshnameh.roshd.ir%2Fmavara%2Fmavara-index.php%3Fpage%3D%D8%AD%D8%AC%D8%A7%D8%A8%2B%D8%AF%D8%B1%2B%D9%82%D8%B1%D8%A2%D9%86%26SSOReturnPage%3DCheck%26Rand%3D0&edit-text= http://daneshnameh.roshd.ir/mavara/mavara-index.php?page=حجاب+در+قرآن&SSOReturnPage=Check&Rand=0
١. رفع القبح في الشكل.
٢. وضع مواصفات جميلة بديلة.
٣. كلا الأمرين معاً.
فهل يجوزللعلماء أن يفعلوا ذلك؟ وهل يحق للمسلم أن يمكن الأطباء من تحسين جيناته الوراثية؟ الجواب: إذا لم يكن له مضاعفات جانبيّة، فلا مانع منه في حدِّ ذاته. https://www.sistani.org/arabic/qa/02115/ It seems to me, based on the fatwa above, human genetic engineering/editing for the sake of removing ugliness or increasing beauty is halal in and of itself. Also, I don't know if this is relevant, Sayyed Al-Hakeem says human cloning is halal.
Just a quick reminder! One day Prophet Dawood (a.s.) came out of the house reciting the Zaboor. And when he recited the Zaboor, there was no mountain, no stone and no bird that did not join him in his recitation. Finally he reached a hill on top of which lived a worshipper named Hizqil. When this man heard the mountains, stones and birds reciting the Zaboor he understood that Prophet Dawood (a.s.) was approaching. Prophet Dawood (a.s.) said: O Hizqil, allow me also to join you on the hill. He replied: No. On being refused the permission Prophet Dawood (a.s.) began to weep. Allah, the Mighty and Sublime revealed to Hizqil to allow Prophet Dawood (a.s.) and to seek His forgiveness. So he held the hand of Prophet Dawood and brought him to the top. Prophet Dawood (a.s.) said: O Hizqil, do you ever feel like committing a sin? He replied: No. He asked: Do you ever feel desirous of worldly pleasures and vices? He said: Sometimes I feel the urge. He asked: Then what do you do? He said: I go into this cave and by looking at that which is in the cave I obtain lesson from it. So Prophet Dawood (a.s.) entered the cave and saw a throne made of iron on which was a skeleton, and an iron plate was attached to it. Dawood (a.s.) saw the following written on it: ‘I am Urwah bin Salam. I ruled for 1000 years, constructed 1000 cities, married 1000 times and the gist of my whole life is that today I have turned to dust. I am the diet of worms and insects. Thus one who sees me should not desire the world.’ Reference : Kamaluddin wa Tamamun Nemah Vol 1