Hijab Is Beautiful Muslim Women Clothing

Hijab Is Beautiful Muslim Women Clothing


Muslim women, at the beginning of Islam in Medina, wearing
the same clothes in outline form with
the clothes worn by women in general.
This includes women prostitutes or slave.
They generally wear headscarves and veils even
neck and chest but they are easily visible. Not uncommon
they wear a veil but its end is extended to the rear
up to the ears, neck and part of their chest open.
Such a state is used by hypocrites to
tease and interfere with the women, including women
believer. And when they were reprimanded regarding disorder
against women of faith, they said: "We think they are servants of
slave. "This of course is because when the identity
them as Muslim women are not seen clearly.
Well, in such a situation arose for Allah's guidance
to the Prophet which states:

     O Prophet, say to your wives, children
     women and the wives of the believers to be extended
     upon themselves their jilbab hijab. Such a
     it makes them. It's easier to be known
     (As a Muslim woman / free woman / man
     well) so they are not disturbed. God Almighty
     Forgiving, Most Merciful (QS A1-Ahzab [33]: 59).

Hijab is a loose shirt comes with brackets
veil covering the head.

This verse clearly lead / demand that Muslim women
wear clothing that distinguishes them from non-
Muslim women who wear clothes no longer respectable to invite
impaired hand or tongue that nosy. This verse commands
so that they wear the hijab should be outstretched to the body
them.

As illustrated above, Muslim women from the beginning
've been wearing the hijab, but how to use yet
preclude interference and yet reveal the identity of
Muslimah.

Well, here's where the Qur'an gives guidance that.

A similar explanation about the clothes found in surah Al-Nur
(24): 31,

     Say to the believing women, let
     their gaze, and maintain his cock
     and let not their adornment except to show
     appears thereof. Let them
     extend / wrap cloth and maimed to chest
     not to show off her jewelry, except to
     their husbands, or fathers, or their in-laws,
     or their sons, or sons of their husbands,
     or their brothers, or sons of brothers
     their men, or sons of sisters
     them, or Muslim women, or slaves who
     they possess, or male servants who do not
     have the desire of women, or children
     who do not understand about female genitalia. Do not
     they slapped his leg to be known jewelry
     they hide and repent you all to
     Allah, O believers, that you may get lucky.

Surat Al-Nur (24): 31 above, the sentences is clear enough.
But the most attention clerical interpretation
prohibition of adultery is revealed (decorations) are excluded
by the above paragraph using the editor of illa ma zahara
minha [except (but) what appears thereof].

They agreed to declare that adultery means the trimmings (not
adultery, which means unlawful sexual intercourse), while
decoration is everything that used to adorn,
good body cover clothing, gold and the like as well
materials make up.

But what is meant by exception? This is what
they discussed at length at the same time is one
one key to understanding these verses.

Some argue that the word illa is istisna 'muttashil
(One term - the science of Arabic which means "the
excluded are part / type of so-called
before "), and in this verse is a fragment of adultery or
garnish.

This means that the verse is told: "It should not
women appeared trimmings (limbs) they
except what it seems. "

This phrase, obviously not straight, because what looks certainly
in sight. Thus, let alone use is prohibited? Because of this,
born at least three other opinions straight to the understanding
the editor.

First, understand the meaning but illa or in terms
Arabic science istisna 'munqathi' in the sense that
excluded not part / type called previously. This
means: "Do not they show them the same decoration
once, but what looks (forced / not deliberately
such as wind etc.), then it can be forgiven.

Second, insert a sentence in a piece of verse. Sentence
intended to make the verse fragment containing the message more
less: "Do they (the women) showed decoration
(Their bodies). They are sinful if so. But if the
seem accidental, then they have not sinned. "

Fragment of verse - if understood by the second opinion above -
does not specify limits for decoration that may be revealed,
so that means all members of the body should not be visible
except in urgent situations.

Of course this understanding, they also reinforced by so many
many traditions, like the sayings of the Prophet. 'Ali ibn Abi
Talib narrated by Abu Dawud and At-Tirmidhi through
Buraidah:

O Ali, do not Include first sight with a view
second. The first one you tolerated, and the second you
sinful.

The following history is also used as an excuse,

     Youth, Al-Fadl ibn Abbas, when pilgrimage Farewell
     riding a camel with the Prophet., and when it exists
     a beautiful woman, who constantly stared at by
     Al-Fadl. So the Prophet. holds the chin of Al-Fadl and
     turned his face so he does not see women
     The continuously.

Thus narrated by Bukhari from al-Fadl brother
itself, namely Ibn Abbas.

Even adherents of this opinion refers to the A1-Quran verse,

     And if you ask them something and then
     ask from behind a veil (Sura al-Ahzab 133]: 53).

This verse relates to demand something even from
The Prophet's wife, but made by adherents of the second opinion scholars
above, as giving their opinion.

Ketõga, understand "except what appears" in the sense that
usual and or necessary openness and should be
look. "The need here in the sense of causing trouble
when the agency closed. The majority of scholars to understand
fragment of the verse in this third sense. Quite a lot
hadith that support this opinion. For example:

     Not justified for a woman who believes
     in Allah and the Last Day to show both
     hands, except through here (the Prophet later
     holding the hand half belõau) (Reported by At-Tabari).

     If the woman has been menstruating, unnatural look of it
     except the face and hands up to the ankle (HR
     Abu Daud).

Expert interpretation of Al-Qurtubi, in his commentary suggests that the
great cleric Said bin Jubair, Atha and Al-Auzaiy argues
that which can be viewed only female face, the palms
hands and clothing worn. Being companions of the Prophet Ibn
Abbas, Qatadah, and Miswar bin Makhzamah, argues that
which may also include eye shadow, bands, half of
hands are in the habit of Arab women decorated / colored
with henna (a kind of substance that is contained in chlorophyll
green plants), earrings, rings, and the like.
Al-Qurtubi also said hadith that outline obligations
cover half of the hand.

Sheikh Muhammad Ali Al-Sais, Professor of the University of Al-Azhar
Egypt, suggested in his commentary, which became a must-
Faculty of Sharia at Al-Azhar Abu Hanifah argues that
both legs, nor genitalia. Abu Hanifah argued
that is more intrusive than by hand, especially
for poor women in rural areas (at the time)
often walked (barefoot) to meet the needs of
them. Abu Yusuf legal experts even argue that the two
not the nakedness of a woman's hand, because he judged that requires
to close it difficult for women.

In the teachings of the Koran indeed the difficulty is a factor that
generating facilities. The Quran explicitly states that
God is not willing to make for you a bit of difficulty
any (Surat al-Ma-idah [5]: 6) and that God's created
ye not ease the difficulty (Surah Al-Baqarah [2): 185).

Athiyah expert commentary as quoted by Ibn al-Qurtubi
argues:

     In my opinion, based on the editorial paragraph, women
     instructed not to reveal and seek
     cover everything in the form of decoration.
     Exceptions, in my opinion, based on the necessity
     motion concerning (things) that must be, or to
     improvements and such things.

If Ibn Athiyah formula is accepted, then surely the
excluded it can grow as needed
urgency experienced by someone.

Al-Qurtubi commented:

     Opinions (Ibn Athiyah) is good. Just because
     face and both hands often (usually)
     looked - both daily and in worship such as
     when prayer and pilgrimage - it should be the editor
     exception "except appears thereof" is understood
     as except the face and both hands are
     it looks normal.

Thus this legal expert looks back exceptions
to the prevailing customs. From here, the
Al-Quran Translations of his arrangement of the Ministry of Religious Affairs Team,
exception unless it is translated as a (regular)
appears thereof.

Well, you may ask, is "custom" is meant
relating to the habits of women during the decline of this paragraph,
or habits of women in every Muslim society in the future
Different? Ulema understand the habits of interpretation referred to
is the custom in the fall of Al-Quran, such as the
Al-Qurtubi stated above.

Before looking to the opinion of some contemporary scholars,
it helps us go a little further description of the paragraph above,
concerning the veil.

     Let them wrap up the fabric maimed
     juyubi-hinna (their breasts).

Juyub is plural jaib the hole located at the
of clothing that usually appeared (in part) of the chest.

The content of this verse is ordered that a chest covered with a veil
(Head covering). Does this mean that the head (hair)
also be closed? The answer, "yes". Thus the opinion that
logical, especially when it was realized that "the hair is
decoration / crown of a woman ". that this verse does not mention
the need for hair firmly closed, it seems unnecessary
is called. Do not they have used maimed whose purpose
is to cover her hair?

SOME OPINIONS ON CONTEMPORARY ULAMA JILBAB

Above - may have been envisaged - interpretation and views
mutaqaddimin clerics (previous) on the veil issue
and limit women's genitalia. There is no denying that the opinion
is supported by many contemporary scholars. But the mandate
invites authors to express scientific opinions
different - and that may be used as material
consideration in the face of reality that is displayed by
the majority of Muslim women today.

Muhammad Tahir bin Assyria a great scholar of Tunis, which
also recognized religious authority in the field of science, wrote in
Maqasid al-Shari'ah sebagal the following:

     We believe that one of the customs should not be
     - In his capacity as a custom - to be forced
     against the other in the name of religion, can not even
     also imposed against it.

Bin Assyria and then give some examples of Al-Quran
and the Sunnah of the Prophet. Examples are the appointment of Al-Quran is
Al-Ahzab (33): 59, who commanded the Mukminah order
held out her headscarf. He wrote:

     In the Al-Quran declared, O Prophet, tell
     to your wives, your daughters and
     women believers; let them extend
     scarf around their bodies, so that
     so they are more easily recognizable so it does not
     be disturbed. It is customary to consider teaching
     Arabs, so that other nations are
     do not wear veils, do not get the part
     (Not applicable to them) of this provision.

     In the book of his commentary he wrote that:

     How to wear hijab varies according to the
     differences in circumstances of women and their customs. But the purpose
     This command is like the sound of the verse of "order
     they can be known (as a good Muslim woman)
     so do not digangu "(Tafsir At-Tahrir, vol XXII,
     p.. LO).

But what about these verses, which uses
editor command?

The answer - which is often heard in the discussion - are:
Is not no all the commands listed in the Al-Quran
command is mandatory? The statement, it is true.
Debt-receivable write command (Surat Al-Baqarah [2]: 282)
is one such example.

But what about the traditions so much?
The answer was the same. Is not as proposed by
Bin Assyrian above that there are traditions of the Prophet which is
orders, but orders in the sense of "should" instead of
should be. (Refer to the description of wearing apparel
silk, rings, gold in this book).

Indeed, we may say that that cover the entire body
except the face and the (palm) hands, the sound of running text
verse, perhaps even excessive. But in the same
we are not reasonably claim against those who do not wear
hood, or who showed his hand, that they
"It must have violated the instructions of religion". Is not
The Quran does not mention the limit nakedness? The scholars also when
discuss different opinions.

Nevertheless, caution is needed, because the clothes
can punish the wearer's own birth if she did not
according to the shape of the wearer's body. Similarly any clothing
inward. When not in accordance with human identity, as
God's servant, who most know the size and the best patron
for humans.

***

As the end of the description of the Islamic insight regarding
clothing, it helps underlined two things.

First: Al-Quran and Sunnah are definitely prohibit any
activity - passive or active - a person does when
could be expected to cause stimulation of lust to the opponent
its kind. Here there is no bargain.

Second, the guidance of the Qur'an concerning dress - as
seen in surah Al-Ahzab and Al-Nur - are cited in
top, closed with a call to repent (Surat Al-Nur [24]: 31) and
statement that Allah is Oft-Forgiving, Most Merciful on
Al-Ahzab (33): 59.

Invitation to repent rather a sign that the violation
small or large to maintain a view to guiding
opposite sex, is not easily avoided by someone. Then every
people are required to do their best and appropriate
his ability. As for shortcomings, should he ask for
forgiveness from God, for He is Oft-Forgiving, Most
Merciful.

The statement that Allah is Oft-Forgiving, Most Merciful
- Hopefully - it implies that God forgives mistakes
they are then in dress. Because He is
Merciful and forgives all those who are not fully
implement his guidance and guidance of His Prophet, as long as they
aware of the mistakes and shortcomings and strive to
conform to his directives.

 Allahu knows best.