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Isnin, 1 Ogos 2011


A discussion of the problem of Muslim women to uncover never been free from question. Unfortunately, what is disappointing is often an explanation for the un-authentic texts that form the basis but the interpretation is only lust and hatred to the source qat'ie. Some Muslim people who had possessed also questioned the propriety of disbelief thinking of wearing the headscarf who was also called 'hijab' to consider covering the head as close the mind. Examples of this group is as program manager for Sisters In Islam (SIS), Norhayati Kaprawi the Liberal Islam dialogue in Cosy Hotel, Pasir Gudang is said that the clothing of taqwa is better than a cover.

Some also cover was the cause of backwardness of Muslims. Ahmad Reda is a caller to overthrow the Islamic government in Turkey think that as long as men and women do not mix Turkish free and open hijabnya there is no rule of law and freedom in Turkey [See al-Ittijah al-Territorial fi al-Adab al-Mu 'sir, Vol. 2, ms273). While Taha Husin from Egypt mentioned in his book "Mustaqbal al-Thaqafah fi Misr ':" We must follow in the footsteps of the Europeans and their ways. We must be their allies and partners in civilization, whether good or bad, whether sweet or bitter, whether favorable or condemned. "For her cover should be opposed because it is different with the West. Dr. 'Imad' Abd Al-Hamid Al-Najar in Jaridah Release also stated: "As for the hijab, and mixing between men and women in everyday life, this is something that can be determined by a society based on it. For every society there are clothes and ways to facilitate individual. What is mentioned in the Qur'an about the hijab is specifically for the wives of the Prophet Sallallahu Alaihi Wasallam. Jurisprudence is not necessarily related to the women. "

Thus among some opposition-opposition to the law of God shown by groups or individuals who have rejected teracun by Western thinking. In addition, there are many Muslim women still do not know, do not understand or a misunderstanding of how to cover a Syar'ie in their lives. Thus, they fall in sin and unlawfulness. Thus, the law cover the Muslimah must be noted right that we do not fall into error and sin.

Evidences of the Aurat Women

(I) Limitation of female genitalia
Women's private parts is a whole body except the face and two hands. Neck and her hair is in front of the male genitalia AJNABI (non-mahram) even if a piece. In short, from head till toe except face and palms of the hands is shame that must be closed. It is based on the word of Almighty Allah,

"And should not display their beauty and ornaments except what (must ordinarily) appear thereof." [TMQ An-Nur (24): 31].

That the meaning of "wa laa yubdiina ziinatahunnaa" (they should not display their beauty), is "wa laa mahalla yubdiina ziinatahinnaa", meaning should not display their places (the body) that there are decorative. [See Abu Bakr al-Jashshash, Ahkamul Qur `an, Juz III hal.316].

Further, the word "illa maa zhahara minhaa" [except what (must ordinarily) appear thereof], this means that there are members of the body that are exposed and face the palms of his hands. Such is the opinion of some of the companions, such as Ibn Abbas, Ibn Umar and her [Al-Albanian, 2001:66].

Ibn Jarir Ath-Thabari (d. 310H) explains in the book of commentary, Jami al-Bayan fi Tafsir al-Qur `an Juz XVIII, p. 84, on what the meaning of" except what (must ordinarily) appear thereof (illaa maa zhahara minha) " He said that most closely reflects the opinion of the truth was that, which (in the above verse) is the face and two hands.

The same opinion stated by Imam Al-Qurthubi in its interpretation of the book Al-Jamia li Ahkam al-Qur'an Juz XII cases. 229 [Al-Albanian, 2001:50 & 57]. So, what you see from him is the face and two hands because the body is common among Muslim women see in front of the Prophet Sallalahu alaihi saw when he repress. Both members of the body is visible in the deeds as ordinary pilgrims, and prayers and look at the time of the Prophet that the time is still revelation Al Qur `an [Al-Nabhani, 1990:45].

Other Evidence showing that the woman's body is private parts except the face and palms of the hands is the word of Allah to Asma 'bint Abi Bakr,

"O Asma ', when indeed a woman after puberty (menstruation) it can not be him showing his body except this and this, while showing the face and hands." [HR Abu Dawud]

(Ii) Women in Hayaatul Aurat 'Am (Life General / Public Life)
What is meant by hayaatul in general is a state where women are out of the house where they mix with the community. Clothing women in public life outside of her house consists of two types:

(A) Flip asphaltenes (football under) called the hijab, and
(B) Flip 'style (clothes on) the khimar (veil).

With the two garments is that a woman may be in public life as in the streets, in markets, supermarkets, campuses, parks, community halls and the like. Evidence for women to wear hijab is based on the word of God,

"O Prophet! Say to your wives, daughters and wives of the believers, "they should put forth veils." [TMQ Al-Ahzab (33): 59].

Since the Quran is in Arabic, and the word "hijab" is an Arabic word, then we shall understand what is meant "hijab" in Arabic. In other words, we must understand and follow what the Arabs understand is mentioned hijacking. So this is the clothing that God commanded him to the woman. In addition, the details of this clothing has been described in many hadith which is mandatory for everyone.

So, what is the meaning of the hijab? Apart from the watch to the texts of the tradition of Muslim clothing worn during the time of the Prophet, we can also refer a lot to know Arabic dictionary meaning of "hijacking". In the book Al-Mu'jam Dr. Al-Wasith paper. Anis Ibrahim [Cairo: Darul Maarif p. 128], hijacking is defined as tsaubul musytamil ats-ala al-jasadi kullihi (clothing that covers the entire body), or ma-tsiyab ats fauqa cal milhafah (outerwear is on the wrapper, such as milhafah (like robes), or al-al-tamilu mula'ah biha al-mar'ah (outer garment used to cover the woman's body).

Based on this understanding, it is clear that that is compulsory for women is to dress one (a) straight down to the bottom, that is, to the ankles. Purposes milhafah / start 'ah (Arabic) is the clothes as outerwear [in which there are still clothes in (wrapper) or clothes every day but not the only bra and panties] and outstretched downwards to cover both the legs. To cover-up, women sliding / wear "khimar" the veil or any other material / fabric similar functional cover the entire head, neck and neck holes in the chest.

Evidence of prehistoric dress top (khimar / cap) is the Word of God,

"Let them draw their head scarf to the chest" [TMQ An-Nur (24): 31].

This type of garment (jilbab and khimar) must be worn by a Muslim (after puberty), when to get out to the markets or walk through public streets. After using both types of dress (hijab and khimar) only then allowed him out of his house towards the general life without sin. If not, he could not (illegally) out of the house because of the injunction regarding the type of clothing comes in the form of a general and permanent in keumumannya in all circumstances. Any woman who has reached puberty and a violation of this commandment of Allah, then their sin and eligible for punishment of Allah in the hereafter.

(Iii) Women's Clothing in Hayatul Khassah (Life Specialist / private life)
What is meant by hayatul khassah is a condition where a woman live their lives at home with other family members.

As for how a Muslim to cover her nakedness in front of the men AJNABI in specific life like at home or in private vehicles, legislation does not specify the form / fashion absolutely certain but left without enough to decide and to include narration in his word,

"Wa laa yubdiina" ("and not display their") [Surah An-Nur: 31]

or the Prophet,

"Lam an Yura yashluh minha" ("can not be him showing his body") [HR Abu Dawud].

So clothing that covers her body except the face and hands were considered to cover, although its shape. But it is subject to the law tabarruj (see discussion below).

In this light, then all forms and types of clothing may cover the shame of not showing private parts private parts is considered as a cover for a syar'i, without looking at the form, type, or fashion. However, the Shari'ah has been requires the wearing clothes that cover the skin. So the clothes must be able to cover the skin so that skin color is not known. If it does not, it is said to cover. Therefore when the cloth is thin / transparent until you see the color of her skin and can be known whether red or brown skin, then slip like this can not be an illegal law covers private parts and put them on.

(Iv) Compulsory wearing tsaub, as well as hijacking

Tsaub is 'clothing at home' of clothing worn by women in front of seclusion while in hayatul khassah (specific life), when no man AJNABI (foreign men) in it. Proof why must impose tsaub in the hijacking was based on the word of God,

"And for women who have stopped (from menstruation and pregnancy), which has no wish to marry (again) no sin for them disrobe (tsiyab) their way as not to reveal their adornment" [TMQ An-Nur (24): 60 ].

This verse allows women who have reached menopause and have no desire to marry off, or let clothing (tsaub). This means that, if there is no 'clothing' in the hijacking, which means that women who have reached menopause will be naked, when nudity is not allowed. Thus, tsaub is 'clothing' (wrapper) that must be worn by Muslim women as well as hijacking (outerwear) in hayatul general or in special hayatul when men AJNABI. [See Imam Muhammad Abu Zahrah the book Fiqh Usulul :164-147, Abdul Wahab Khallaf Knowledge Usul Fiqh books :143-153, and Sheikh Taqiuddin an-Nabhani in his book Al-Islamiyya Al-Juz Syahsiyyah. 3:178-179].

Prohibition Bertabarruj
As evidence of the prohibition bertabarruj is also from Sura An-Nur (24): 60 the Word of God,

"And for women who have stopped [from menstruation and pregnancy] which has no wish to get married [again], it is no sin for them to remove their clothes are not [meaning] display jewelry (tabaruj), and civility is a better place for them. And Allah is Hearing, Knowing. " [TMQ An-Nur (24): 60]

Muwafaqah know (agreed) of the text is where the old woman who had menopause jewelry that appeared illegal bertabarruj, especially young women, menopause and the desire not married, would have more. Other Evidence is

"And stay in your house, and do not float and behave like ignorance." [TMQ Al-Ahzab (33): 33]

And the Hadith, the Prophet narrated from the Bazzar, and At-Termizi explained,

"Woman is the shame, every time they go out, the devil will memperhatikannya."

Abul A'la Al Maududi says:

"If the sentence tabarruj applied to women, it means-

(I) women who showed his face beauty, men's attraction to foreign body (non-mahram);

(Ii) women's beauty clothes and jewels to foreign men, and show itself, make-up, her movements and splendor. In addition to ensuring that clothes are not thin, rare, loose, do not wear jewelry that attracted men AJNABI, does not resemble men's or unbelievers / Pagans, clothes not represent pride, he could not come up with delightful fragrance. "Any woman who wears perfume and passes the public in order to put the nose of the smell, he considered adultery" [Hadith from Abu Musa al-Ash'ari].

Indeed Muslim women to uncover not only the veil merely as understood by some Muslims but what is most important is that every Muslim must understand the limits of shame in hayatul khassah (specific life) and hayatul pm (public life) according to Islamic as well as aware of the unlawfulness bertabarruj all the women either have or have reached menopause. Decking themselves should also be based on faith and piety that is expecting the pleasure of Allah alone, not on the basis of rights or daily routine. Quoting Sheikh Ali Thantawi:

"There is a big difference between someone who wakes up late in the morning and then continue to rush to work. Because of busy doing my job, he was unable to eat and drink until the arrival of the night, and another who also experience hunger and thirst, but was intended to fasting, was a reward from the practice due to intention, while the first does not get any when he was hungry and thirsty. That is the case with the usual practices of others, when intended to seek the pleasure of the Almighty will get his reward from but if done as a routine, he will not get any. "

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