Hijab For Muslim Women

Hijab For Muslim Women

Nowadays we see many Muslim women who do not wear hijab and if there are not wearing the hijab in order to cover their aurat but with the aim to follow fashion, to be more graceful and other reasons. So that they even wear the hijab but still show their body shape and they still do tasyabbuh to Gentiles. Not only did they insult Muslim women who wear the hijab are Shar'ie, by saying that the old-fashioned clothing, clothing radicals, and they say the hijab (which Shar'ie) is the Arabic culture that is outdated, as well as many taunts inappropriate out of the mouth of a Muslim.

This is due to their ignorance and ignorance in search of knowledge about Muslim women's clothing that Shar'ie. For that on this issue we are trying to share knowledge about Muslim Women Hijab in accordance with the guidance of the Shari'ah, this article not only specifically for women, but the brothers, fathers, grandparents are also obliged to learn and understand and practice it in a way to invite sisters sisters who are under its responsibility and its surroundings.

HIJAB is COVER THE WHOLE BODY THAN THE EXCLUDED

The terms contained in the Word of Allaah in Surat an-Nur verse 31, which means:

"Say to the believing women. Let them hold their views and maintain their genitals and they do not show off their adornment except that (regular) appear from them. And let them crippled cloth to wrap their chest, and do not show off their adornment except to their husbands or their fathers or their husbands 'fathers (in-law) or their sons or their husbands' sons, or their brothers (brother and sister ) or sons of their brothers or sons of their sisters (nephews) or Muslim women, or the slaves that they have or the servants of men who do not have the desire (for women) or children children who do not understand women's aurat ... "

Also word of Allaah in Surah Al-Ahzab verse 59, which means:

"O Prophet tell your wives, daughters and wives of the mumin:" Let them mengulurkann veils all over their bodies. "That is so they are more easily recognized, as they are not disturbed. And Allah is Oft-Forgiving, Most Merciful. "

Al-Hafiz Ibn Kathir says in his commentary:

"Let the woman showed them the slightest of jewelry Ajnabi men (who are not mahram / ​​lawful marriage), except that it is impossible to hide." Ibn Masud said: For example, scarves and other fabrics. "The point is crippled cloth worn by Arab women above the bottom clothing fiber clothes that look, then it is not a sin for him, because it is impossible to hide."

Al-Qurtubi said:
The exception that is the face and the hands. That shows it is what was narrated by Abu Daud of Aisha bint Abu Bakr that Asma to the Messenger shalallohu 'alahi wa sallam while he was wearing thin clothes. Then the Prophet turned to him and said to him: "O Asma! Indeed, if a woman has reached the menstrual period, not good if there is a visible part of his body, except for this. "Then he pointed to his face and his hands. May God give Taufik and no Lord besides Him. "

HIJAB NOT AIMING AS JEWELRY

It is based on the Word of God Almighty in Surat an-Nur verse 31, which means: "And the women do not show off their adornment." In general, the content of this paragraph also includes regular clothes if decorated with something, which causes men addressed view of him.

This is confirmed by the Word of Allaah in Surah Al-Ahzab verse 33, which means:
"And you shall remain in your house and do not ornate and oang behave like the ignorant ones."
Also based on Prophet shalallohu 'alahi wa sallam: "There is not walkin groups will be asked is, a man who left the congregation of the Muslims and his priest disobeys (ruler) and died in a state of lawlessness, a slave girl or a boy who ran themselves (from the master) and he died, and a woman who was left by her husband, when her husband had sufficient worldly purposes, but after that he bertabarruj. All three will not be asked. "(Ahmad VI / 19; Al-Bukhari in Al-Adab Al-simplex).

Tabarruj is the behavior of a woman who appeared jewelry and beauty and everything that is required to be closed because it could arouse male lust. (Fath Bayan VII / 19).

WEAR HIJAB DO NOT USE FABRIC TRANSPARENT

Because the name is closed it will not be realized unless there is transparent. If transparent, then it will only invite slander (temptation) and meant to show jewelry. In this regard the Prophet has said: "At the end of my ummah there will be women who are dressing up but (essentially) naked. On top of their heads like a camel's hump. Curse them because in fact they are women who are damned. "(At-Thabrani Al-Mujamusshaghir: 232).

In another hadith found in addition that: "They will not enter Paradise and will not smell it, it smells when it can be kissed paradise of the way so and so." (HR.Muslim).

Ibn Abd al-Barr said: "What is meant by the Prophet are women who wear thin clothes, which can characterize (describe) the shape of his body and can not close or hide it. They were still dressed in his name, but essentially naked. "(Tanwirul Hawalik III / 103).

From Abdullah bin Abu Salamah, that Umar ibn al-Khattab once wore Qibtiyah (types of clothing from Egyptian thin and white) then Umar said: "Do not you put the clothes to your wives!. Someone then asked: O Amirul Muminin, Have I put the it to my wife and I had seen at the house from the front and rear, but I do not see it as thin clothes!. Umar then said: Even if not thin, but he described the curves. "(Reported by al-Bayhaqi II / 234-235).

HIJAB MUST USE THE LOOSE (NOT TIGHT) SO CAN NOT DESCRIBE SOMETHING from his body

Usamah bin Zaid had said: Messenger of shalallohu 'alahi wa sallam never gave me clothes Qibtiyah thick armor which is awarded by Al-Kalbi Dihyah to him. Even then I put the clothes on my wife. The Prophet asked me: "Why are you not wearing Qibtiyah?" I replied: I put the clothes on my wife. The Prophet then said: "Tell it to wear clothes in Qibtiyah behind it, because I was worried that the clothes can still describe the shape of the bones." (Ad-Dhiya Al-Maqdisi: Al-Hadith Al-Mukhtarah I / 441).

Aisha once said: "A woman in prayer should wear three garments: clothes, jilbab and khimar. Aisha was never reached his izar (similar clothes cloak) and veil him (Ibn Sad VIII / 71). The same opinion is also said by Ibn Umar: If a woman pray, then he had to wear throughout her clothing: Clothes, khimar and milhafah (coat) "(Ibn Abi Syaibah: Al-Mushannaf II: 26/1).

WEAR HIJAB OR NOT ADVISED FRAGRANCES PERFUME

Abu Musa Al-Asyari that he said: The Messenger shalallohu 'alahi wa sallam said: "Whoever a woman who wears the fragrance, and then he passed the men so that they get the smell, then he is an adulterer." (Al-Hakim II / 396 and agreed upon by Adh-Dhahabi).

Of Zainab Ats-Tsaqafiyah bahwasannya Prophet said shalallohu 'alahi wa sallam: "When any one of you (women) out to the mosque, then do not ever approach it (wear) of fragrances." (Muslim and Abu Awanah).

Of Musa ibn Yasar from Abu Huraira: That woman passed him and smell the fragrance wafted by it. Then Abu Hurayrah said: O servant of God! Are you going to the mosque? He replied: Yes. Abu Huraira then said: Go home alone, then take a bath! because actually I've heard the Messenger of Allah said: "If a woman went out to the mosque while the smell of fragrances waft then Allah does not accept his prayer, so he went home to his house and a bath." (Al-Bayhaqi III / 133).

The reason is clear prohibition, namely that it will arouse lust. Daqiq Ibn Al-Ng said: "The hadith indicates illicit wear fragrances for women who want to get out to the mosque, because it will be able to arouse the lust of men" (Al-Munawi: Fidhul Qadhir).

Sheikh Albani said: If it is only forbidden for women who want to get out to the mosque, then what is the ruling for going to the market, or other crowded places? No doubt that it is much more forbidden and the greater sin. Said Al-Haitsami in AZ-Zawajir II / 37 "That the discharge of his house with a woman wearing ornate fragrances and is including a big sin even though her ​​husband's permit".

RESEMBLE NOT WEAR HIJAB MEN

Because there are some hadeeth that cursed woman who equate themselves with men, both in terms of clothes or other. From Abu Hurayrah said: "The Prophet cursed men who wear women's clothing and women wearing men's clothing" (Al-Hakim IV / 19 agreed by Adh-Dhahabi).

From Abdullah ibn Amr who said: I heard the Messenger shalallohu 'alahi wa sallam said: "Not including our group of women who equate themselves with men and men who equate themselves with women." (Ahmad II / 199-200)

From Ibn Abbas who said: The Prophet shalallohu 'alahi wa sallam cursed the men who act effeminate and women who act boyish. He said: "Remove them from your home. The Prophet also issued a so and so and so and so 'Umar also issued. "In other lafadz:" Prophet cursed men who equate themselves with women and women who equate themselves with men. "(Al-Bukhari X / 273-274).

Abdullah ibn Umar, the Prophet shalallohu 'alahi wa sallam said: "The three groups that will not go to heaven and God will not look at them on the Day of Judgment; People who rebel against their parents, women who act boyish and equate themselves with men and dayyuts (people who do not have a sense of jealousy). "(Al-Hakim I / 72 and IV / Adh-Dhahabi agreed 146-147 ).

In these hadiths contained clear instructions on actions illegitimate men resemble women, as well as better. It is common, including clothing and other problems, except that the first hadith mentions only legal in only underwear problem.

RESEMBLE NOT WEAR HIJAB WOMEN-WOMEN KAFIRs

Islamic Law has determined that the Muslims (men and women) should not be bertasyabuh (resemble) the unbelievers, both in worship, to celebrate the feast, and their distinctive dressing. The evidence for the Word of Allaah surah Al-Hadid verse 16, which means: "Has not the time come for those who believe, to subject their hearts to the remembrance of Allah and the truth which has come down (to them) and they do not like people the guy who previously had lowered the Book to him, and then pass, over their long lifetime and their hearts become hard. And most of them are transgressors. "

Shaykh al-Islam Ibn Taymiyah said: The word of Allaah in the verse of Surat al-Hadid 16, which means: "Do not they like ..." is an absolute prohibition of actions resemble them, in addition to the specific prohibitions of actions resemble them in terms membatunya liver due to disobedience (al-Iqtidha ... thing. 43).

Ibn Kathir said when interpreting this verse (IV / 310): Because Allaah forbids the believers resemble them in matters of principal and branch. Allah says: Meaning: "O ye who believe, do not say (to Muhammad)." Raaina "but say" Unzhurna "and listen. And for those who disbelieve a painful torment "(Surah Al-Baqarah: 104).

Furthermore, Ibn Kathir says in his commentary (I / 148): God forbids His servants who believe to resemble the sayings and actions of the unbelievers. Therefore, the Jewish people like to use a play on words with the intention of mocking. If they want to say "Listen to us" they say "Raaina" as a play on the word "ruunah" (meaning vile) as Allah says in Surat an-Nisa verse 46. God has also given a letter announcing the Al-Mujadalah verse 22, that there is no a believer who loves the unbelievers. Anyone who loves the disbelievers, then he was not a believer, while likening themselves outwardly act is suspected as a form of love, therefore forbidden.

NOT WEAR HIJAB SYUHRAH (LOOKING FOR POPULARITY)

Based on the hadeeth of Ibn 'Umar, the Prophet shalallohu' alahi wa sallam said:
"Whoever dressed (libas) syuhrah in the world, Allah will disgrace him dressed on the Day of Judgement, and then burn it with the fire of hell." (Abu Daud II / 172).

Syuhrah is any clothing that is used with the aim to gain popularity among the people, both the expensive clothes, which is used by a person to take pride in the world and jewelry, or clothing, low-value, which is used by a person to reveal the ascetic and the destination riya (ash-Shawkani: Nailul Authar II / 94). Ibn al-Athir said:
"Syuhrah invisibility means something. The purpose of Libas clothes Syuhrah is famous among the people they looked up to him. He was proud of other people with haughty and arrogant attitude. "Wallahu 'nature.

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How To Use Clothing According To Islamic Shari'a

How To Use Clothing According To Islamic Shari'a

Author: Muhammad al-Fakkar

A. Introduction

One of the differences with the Islamic system is the capitalist system that the Capitalist system look at issues of domestic social and economic issues regarded as, while the Islamic system issues above are discussed separately in the laws surrounding male-female interactions (nizam al-ijtima'iyyah) . For example, in the system of capitalism there is no term adultery if the male and female do conjugal relationship without marriage-like same origin made ​​mutual love or otherwise called sexual abuse and the perpetrators can be brought to court if a husband forces served by a wife while his wife refused.

Therefore the issue of clothing between the adherents of the capitalist system and the Islamic system very different clearly. In a capitalist system of clothing is considered as one of the expressions of personality, as opposed to the type of towing element and therefore has economic value. Shape a person's body-especially women-are very influential on the meaning of happiness and future.

As Islam considers that used clothing has characteristics very far from economical destination especially that leads to harassment of creation of God. Therefore in Islam:

1. Clothes worn by a Muslim or a Muslim as an expression of obedience and submission to God, because it is dressed for a Muslim religious values​​. Because it's the dress she began to follow the rules established by God.

2 Personality of a person is determined solely by aqliyahnya (how he makes certain ideas to the views of his life) and nafsiyah (with benchmarks of what and how much he is doing in meeting the needs of life and wreak instincts).

3 Every human being has the same position, the difference is piety.

Through the Islamic dress code, glorify Allah wills also human beings that God has indeed created as a noble creature. In contrast with not following the dress code as desired God, cause man standing falls.

As a result of a Muslim and a Muslim must know the dress code of dress and appearance that he will win the pleasure of God, not the other way to get the wrath of God.

B. Clothes For A Muslim

Clothing worn by a Muslim must fulfill certain requirements, namely:

1 Closing the aurat;

2 Not made ​​of gold or silk;

3. not resemble women's clothing;

4. not resemble the disbelievers.

C. Aurat Men

Aurat male is between the navel and the knee, based on the history of 'Aisha:

From 'Amr bin Shoaib from his Father from his grandfather, he said that the Prophet said: "If any of you are married maid, either a slave or servants, let him not see the body between the center and at the top of his knee." [HR. Abu Dawood, no. 418 and 3587].

Prophet said:

Aurat male is between the center until two knee. [HR. ad-Daruquthni and al-Bayhaqi, the Islamic Fiqh see, Sulaiman Rashid].

From Muhammad bin Jahsyi, he said: Messenger of Allah passed Ma'mar, her legs were in an open state. Then the Prophet said:

"O Ma'mar, both thighs close it, because it's real thighs aurat." [HR. Ahmad and Bukhari, see Ahkamush Prayer, Raghib Ali].

Jahad al-Aslami (one ashabus shuffah) said: the Prophet once we were seated near the open thighs, then he said:

"Do not you know that the thigh aurat?" [HR. Abu Dawud, at-Tirmidhi and Malik, see Shafwât at-Tafâsir, Muhammad Ali ash-Shabuni].

Also the Prophet once said to Ali RA: "Do not show your thigh, and do not look at the thigh of people who are still alive or dead." [HR. Abu Dawud and Ibn Majah, see Shafwât at-Tafâsir, Muhammad Ali ash-Shabuni].

Prohibition of Wearing Gold And Silk For Men

This prohibition is based on the hadith:

It was narrated from al-Bara 'bin Azib ra said: "Messenger of Allah ordered us with seven cases and forbade us from seven cases. Majesty ordered us religious visit to the sick, to accompany the corpse, prayed for people sneeze, to fulfill the oath correctly, helping the oppressed, meet and greet invitation. Majesty forbade us to wear gold rings or ringed, with the former taking a drink from the silver expanse of silk, the dress made ​​of silk Qasiy, and wearing silk clothes, silk and thick silk. "[HR. Bukhari, Muslim, at-Tirmidhi, an-Nasa'i, Ibn Majah and Ahmad, Al-Bayan CD 1212].

Resembling Prohibition Women

A man is forbidden to behave, including the dress resembles woman and vice versa, including a woman dressed behave like men.

Resembling ban kaafir

Resembling the disbelievers (kuffar bil tasyabbuh) is prohibited for Muslims as well as Muslim. Tasyabbuh can be done through clothing, attitude, lifestyle and outlook on life.

For a man to wear the same clothes, whether he's in the house, outside the house, in the presence of a mahram or not, except in the presence of his wife.

D. Clothes For A Muslimah

The clothing worn by a Muslim woman must meet the following requirements:

1 Closing the aurat;

2 Menetapi defined types and models of Personality '(wearing the hijab, khumur, and meet the criteria mihnah irkha');

3. invisibility;

4 does not show the shape and curve of her body;

5. Not tabarruj;

6. not resemble men's clothes;

7 Not tasyabbuh against unbelievers.

Details of each of the above requirements vary based on:

1 The presence of women in public places or in a special place.

2 The presence of women in the presence of a mahram or not or in the presence of a husband or not.

Appearance of women distinguished between special places and public places. For example, in his own house a woman should open her headscarf and wearing only her mihnah, unless there is a non-mahram men. The appearance of women in public places is restricted to the following provisions:

a. The obligation to cover the nakedness, the whole body except the face and palms.

b. Obligation to use special clothes in public life, the veil (khimar) and jilbab (outer garment wide (like a cape) which closes the usual daily clothing worn woman of the house (mihnah), who stretched out straight from top to toe.

c. Prohibition tabarruj (accentuate the beauty of the body, beauty and jewelry in front of non-mahram men or in public life).

d. Tasyabbuh prohibition against men.

Especially for menopausal women allowed God to remove her hijab only remain ordered not tabarruj, so that allowed him wearing a long coat / no duplicate (not the hijab) models did not show anything for the beauty of her body like a long shirt top down, and so long culottes another, Qs. an-Nur [24]: 60).

Women's clothes in the house simply use mihnah (unless there is not a mahram, then it must close the genitals that must be closed before not mahram). In the presence of mahram then simply use mihnah (except in a public place it must meet women's clothing in public places), in the presence of the husband there is no necessity cover the body (although it is recommended not naked).

E. Aurat Women

Discussion of women's aurat is divided into three states, namely:

1 In the presence of their husbands, the women may appear throughout the body (based on the hadith narrated by Hakim bin Bahz).

2 In the presence of married individuals and those who are called in Qs. an-Nur [24]: 31 and Qs. an-Nisa '[4]: 23, then allowed him to show certain parts of the limbs are commonly called mahaluzzinah the limbs that are usually used as a place of jewelry, such as: head entirely, a necklace (neck), a bracelet (wrist) until base of the arm and the ankle bracelet (ankle) until the knee. This Mahaluzzinah unusual looks when women wear clothes in the house (mihnah). In addition, other body parts may seem including any intent such as the abdomen, breasts, aurat except that is between the navel and the knees.

Mahaluzzinah understanding is taken from the words of Allah:

"... And let them show off their adornment except that (regular) appear thereof. And let them to wrap cloth veil to their chests, and not to show off their adornment except ... "(Surat. Late-Nur [24]: 31).

The word which literally means adultery jewelry, but jewelry is not commonly used but the meaning here is adultery which is a member of the body jewelry (mahaluzzinah), because illa ma zahara minha is commonly referred to appear at that time (when this verse was revealed ) ie face and hands, so concerning limbs.

1 As in the presence of men other than her husband and married individuals the female aurat is the entire body except the face and palms.

The basis of the determination of the female aurat is the entire body except the face and palms, namely:

"... And let them show off their adornment except that (regular) appear thereof." (Qs. Late-Nur [24]: 31).

While the definition thereof is usually visible face and the hands. Because these two sections commonly appear in the presence of a Muslim woman's Apostle Muhammad (either in prayer, pilgrimage and in everyday life outside of prayer and pilgrimage) and the Apostle silence while the verses of al-Qu'ran is still down. Commentary on this, Ibn Abbas stated what is meant by illa ma zahara minha is the face and hands, as well as from Imam Ibn Jarir Tabari stated "The most powerful argument in this issue is an opinion stating that something unusual was visible face and soles hand. "(Jami 'al-Bayan fi Tafsir al-Qur'an, vol. 18, p. 94). It is strengthened by the Holy Prophet's sayings to Asma 'bint Abu Bakr:

"O Asma ': Indeed, women who have menstrual unfit for her looks than her body except this and this. He pointed to the face and the palm of his hand. "[HR. Abu Dawud, No. 3580].

Qs. an-Nur [24]: 31 down before clause of the veil so that this verse limits within and only convey orders to wear a veil. While the obligation of veiling will be discussed following.

As it relates to what aurat is closed, then indeed Personality 'does not specify a particular clothing to cover nakedness, but only give a few conditions, namely:

1. Apparel was not show aurat (can cover all aurat).

2 Clothing that can close the skin, so the skin color of unknown women who wear them, that is, whether his skin white, red, yellow, black and others. If it does not meet the requirements can not be considered as a cover aurat. If the clothing was thin brocades eg, a thin veil, thin socks, thin rukuh and others, giving the impression of skin color (hair) of the wearer's underwear, women who wear such clothes are considered private parts visible or not clothe her. Proposition that Islamic law has required closing the skin so it does not appear the color of his skin is the hadeeth narrated from Aisha, he has narrated that Asma 'bint Abu Bakr came to the Prophet wearing thin with the Prophet turned his face from Asma' and said :

"O Asma ': Indeed, women who have menstrual unfit for her looks than her body except this and this ..." [HR. Abu Dawood, no. 3580].

Prophet in the hadith above assume a thin shirt not close the genitals and consider the open private parts, so he turned away from Asma 'and ordered Asma' to close the genitals. Another argument of strengthening in this matter is the hadeeth narrated by Usamah:

"Tell your wife to wear thin again (gholalah) under the thin dress. Actually I was afraid that woman was attributed bones. "

Prophet when he learned Osama thin to dress it to his wife, he told her that his wife was wearing thin clothes again under the thin dress. And the Messenger gives illat on the issue with his saying:

"I am afraid that women was atributed her bones."

This means that women must cover the nature of the bones, should not wear clothing that is thin, so that the visible color of his skin.

Thus women should pay attention to two of these conditions when selecting the type and fabric cover including cover aurat aurat in front of mahram and other women like 3/4 pants up to the knee, negligee and others.

It's just that when menopausal women than those outside the home or public places (mosques, markets, roads, etc.) in addition to the limits within and ban tabarruj, there are other provisions that need to be considered, namely the obligation to use special clothing that have been ordered God be khimar (headscarf) and jilbab (cloak langsungan from top to toe), not the other clothes such as shirt under a long top, length culottes and others. Although the types of clothes that cover the aurat but not including the veil, therefore these types of clothing can only be used by women who are menopausal and have no sexual desire (Qs. Late-Nur [24]: 60). For postmenopausal women there is one more thing to note that is not allowed in appearance tabarruj. Therefore, long pants, long socks, shirts fitted stret should not be used as a cover for menopausal female aurat including tabarruj (highlight the beauty and jewelry / body shape). For more details about the special clothes in public life, it can be seen in the subsequent discussion.

Clothing for Women in Public Life

In public life, which is when the woman is outside her house / in the presence of non-mahram men, then the woman should wear clothing perfectly, namely:

1 Closing the aurat;

2 Menetapi defined types and models of Personality '(wearing the hijab, khumur, and meet the criteria mihnah irkha');

3. invisibility;

4 does not show the shape and curve of her body;

5. Not tabarruj;

6. not resemble men's clothes;

7 Not tasyabbuh against unbelievers.

The arguments on this issue see again the discussion above. As for the other's argument is as follows:

"Say to the believing women: 'Let their gaze, and maintaining his cock, and they do not reveal the jewels except the (usual) appear thereof. And let them to wrap khumur (cloth veil) to juyub (chest) her, and not to show perhiasanyaa, except to their husbands, or their fathers, or their husbands' fathers, or their sons, or the sons of their husbands, or brother - their men, or the sons of their brothers, or the sons of their sisters, or Muslim women, or the slaves that they have or the servants of men who do not have the desire (to women) or children who do not understand about women's aurat. And let them not strike their feet so that they are known to hide jewelry. And repent to God, O people who believe that you prosper '. "(Qs. Late-Nur [24]: 31).

The obligation arises from the use khumur command and let them to wrap khumur / cloth veil to juyub (chest) it.

Khumur is jama 'of khimar veil covering the head, and juyub is jama' of words that end jaibun clothing (button opening) that is around the neck and on the chest. In other words khimar is a cloth that covered the head without covering the face, stretched up to cover the lower end of the garment (jilbab) buttons above the chest. Thus to the top of the female body are required to wear veils until the end of the outstretched clothing (buttons opener) / above the chest. While the underlying ordered using the veil / cloak. Postulate obligations are as follows: (1) the expression Let them stretched veils all over their bodies as mentioned in the words of Allah:

"O Prophet tell your wives, your daughters and wives of the believers: 'Let them stretched veils all over their bodies.' That is so they are easier to be recognized, because they are not disturbed. And Allah is Oft-Forgiving, Most Merciful. "(Surat. Al-Ahzab [33]: 59).

(2) The ability of undress outside (veil) for postmenopausal women with expressions on their sin Nor undress (outside) them as the words of Allah:

"And the old women who had been suspended (from menstruation and contains) that there is no desire to marry (again), Nor sin upon them undress (outside) those with no (intended) to show jewelry (tabarruj), and be polite is better for them. And Allah is Hearing, Knowing. "(Qs. Late-Nur [24]: 60).

(3) expression of any one of us does not have a veil, the Prophet said: "Let the brother lent her scarf." Sebagimana in the hadeeth of Umm 'Athiyah ra. said:

Prophet commanded us, grandmothers, women who are menstruating, female seclusion to come out on the feast of Fitr and Adha. So for women who are menstruating should not pray, and be witnessed kindness and proselytizing Muslims. I said: "O Messenger of any one of us does not have a veil", the Prophet said: "Let the brother lent her scarf." (HR. Muslims, No. 1475].

At Qs. Al-Ahzab [33]: 59 and the hadith of Umm 'Athiyah, Allah and His Messenger commanded Muslim women to use a type of clothing called a hijab.

Understanding the Definition of Hijab

The word hijab is used in the Qur'an and Hadith, but the intent was to be returned to the intent that is understood by the community when word was sent down / revealed. It was narrated from Ibn 'Abbas, he said the veil (in the texts): smocks functioning body cover from top to bottom (ground). In Arabic dictionary Al-Muhith, hijab means: Clothing for women wide, covering tsiyab / mihnah (usual daily clothing worn while in the house), shaped like malhafah (cloth head cover from top to bottom). Similarly, mentioned by al-Jauhari in the book Ash Shihah. The definition of this scarf is also implied in the Qs. an-Nur [24]: 60 although in that paragraph tsiyab God uses the term to refer to the meaning of the veil.

Of Qs. an-Nur [24]: 60 can be taken understanding that postmenopausal women who had not had sexual desire is allowed to release tsiyabnya (outer garment / veil), mean left mihnah, only further ordered not to reveal beauty, body shape, jewelry (not tabarruj ) is allowed to use any kind of clothes that do not reveal mihnah beauty / body shape like a top under a long shirt, nightgowns, long culottes and others, do not like long tights because it includes tabarruj. Tsiyab here understood outerwear / clothes hijab is not unusual because it is not possible that God commanded menopausal women naked. Meaning can be understood also for menopausal women who have not been required to use three layers / types of clothing when in the presence of non-mahram men is a veil, and the veil mihnah.

As for the hadith of Umm 'Athiyah explain clearly when the woman out of the house / in front of non-mahram men are required to wear clothing that is worn over clothing in the house (mihnah), as Umm' Athiyah said to the Prophet: "One of us would not have veil ", the Prophet replied:" Let his sister lend her scarf. "means that if someone does not have the veil and his brother do not lend then the woman should not come out. This is an indication (qarinah) that the hadith command is mandatory. And the veil that is intended in this hadith is not just enough to cover the nakedness but as it was narrated from Ibn Abbas that the veil: outer clothing covering the body that functions directly from the top to the bottom.

This understanding can be found also in Jalalain (see Jalalain, vol. III, p. 1803) which is defined as the cloth used to cover a woman's entire body.

Hijab in addition to widely required should be fully extended straight down to cover two feet. This is as narrated by Ibn abbas and can also be understood from the texts yudnîna 'alaihinna min jalabibihinna here not appoint the majority but to explain, while meaning is yurkhîna ila yudnîna asfal (extending up to the bottom / both legs). So in conclusion the veil should be fully extended straight down (do not cut / top down) to close two foot (not the ankle). This was confirmed by the hadeeth narrated by Ibn Umar. Ibn Umar said: The Prophet said:

"Whoever drags his clothes with arrogant Allah will not see it on the Day of Judgment." Umm Salamah asked: "What should be done to end the woman's clothes (veil) them?" He replied: "Let them put out an inch." Umm Salamah asked again: "Then look of their feet." He replied: "Let the shirt stretched cubit and not more than that."

From here it is clear that the veil should not be held out piece by piece, for example clothing pieces, but put her straight from top to bottom. Besides extending it should be up to the soles of the feet (not ankle), should not be less than that, therefore, if hijab stretch to the ankles and the rest (feet) covered with socks / shoes, then this is not enough to replace the need irkha '(shirt stretched down to the bottom). In this case to note is the presence of irkha ', ie the veil should be fully extended to cover both feet so that it can be seen clearly that the clothes are clothes in public life. If the scarf has been stretched to toe but if walking legs still look a bit like when receiving guests, walk around the house, then it is okay although it is recommended to 'iffah (be careful / take care of themselves). Only when the activity of the woman to make her legs look a lot such as riding a bicycle, motorcycle and others then obliged to use any foot coverings such as socks, shoes and others.

Understanding Understanding tabarruj

Tabarruj has been forbidden by Allah with a comprehensive ban in all conditions with clear arguments. This is shown in the words of Allah:

"And the old women who had been suspended (from menstruation and contains) that there is no desire to marry (again), Nor sin upon them undress (outside) those with no (intended) to show jewelry, and be polite is better for them. And Allah is Hearing, Knowing. "(Qs. An-Nur (24): 60).

The understanding of this verse is bertabarruj absolute prohibition. Allah permitted them (women who stop menstruating and do not want to get married) stripped off their outer garments (jilbab), without bertabarruj.

While understanding tabarruj is accentuate jewelry, beauty including body shape and other facilities in appearance to attract the opposite sex. Other commonly used means such as fragrances, colors or flashy clothes that particular appearance "eccentric" or jewelry that says if the path taken.

Parents (menopause) may still wear the hijab, and may also wearing anything other than a veil for not highlight jewelry, beauty, body shape when in public life as in the streets, markets, malls, etc.. If older women are forbidden to bertabarruj, then knowingly muwafaqahnya that women who have stopped menstruating for bertabarruj is prohibited.

Another verse that prohibits tabarruj is the word of Allah:

"And let them not strike their feet in order to know their hidden jewels." (Qs. Late-Nur [24]; 31).

God in this verse prohibits one form tabarruj, which move the legs until you hear his leg bracelet so others become aware of women's jewelry that move the legs, which means that the woman has heightened her jewelry. This proposition would also explain the prohibition tabarruj, which highlight the jewelry.

Tabarruj different with jewelery or ornate. There is no meaning Personality 'given to the word tabarruj, so that interpretation of the meaning of the word tabarruj taken lughawi (language). Tabarruj literally means accentuate jewelry, beauty, including the beauty of the male body in a non mahram. Another postulate is explained that tabarruj accentuate jewelry, beauty of the male body is like a foreign narrated from Abi Musa Ash Sha'rawi:

"Women who wear perfume, then pass through a people (group of people) so that / until they smell it then means he adulterer."

Also narrated by the words of the Prophet:

"Two classes of inhabitants of hell, I have not seen before is: a woman who dressed like a woman walking naked and her catwalk over their heads like a camel's hump, then they will not go to heaven and not get the smell."

The word naked, waddle like a camel's hump and show the sense to look jewelery and beauty. On this basis it is understandable that tabarruj not the same as a jewelry or ornate, but the highlight meaningful jewelry.

As for the jewelry, then the original law is permissible to wear for the proposition that there is no mention haram, this is in accordance with the rules of Personality ', Legal origin of an object (yes ash') is permissible.

Jewelry is asy yes' (object). Jewellery of any shape is permissible as long as there has been no mention of the proposition that it is haram. Most jewelry is forbidden of God, among others: as is revealed from the history of Ibn 'Umar: "Verily the Prophet cursed the woman who connects with the hair of other people's hair, the woman whose hair'm connected, tattooed women, and women were asked tattooed."

Although originally decorated in a state of mourning will be allowed but can be forbidden when berhiasnya using illicit jewelry and if berhiasnya to make tabarruj including jewelry and accentuate the beauty in front of strange men (non-mahram).

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The Wife Wears Hijab, But Tempted To the Open Hijab Job

The Wife Wears Hijab, But Tempted To the Open Hijab Job

This problem is actually very complex, but I shorted it.
I was a man who worked at one of one of the state institutions in the field of law enforcement, I am a moslim religious, therefore I chose first bride can be brought to the world and the hereafter, although there are several candidates who have a mate who is given including to my parents, but I still choose my wife that now.

We do not get restru marriage of my parents, while my in-laws at the time agreed, the time I reached 25, I was so handsome with rank and has a strategic position at my institution. But with the passage of time we have created a beautiful daughter of that line I've let my parents my wife, Alhamdulullah.

In the first years a lot of which we must adjust to the habits and background on my employment is, but bit by bit I began to understand the condition of the wife of my job. In the past few issues we can finish well, but currently this issue previously, although other than that I think this thing is,. Indeed, the condition of my wife and not the same, I am a mother first familiarized with the simple life because my father was a soldier, so I was able to survive the economic conditions of this mediocre.

It's been 2 years my wife did not clear the job and income, since, out of the company to raise its office manager districk suddenly disappear and the economy turned into a mediocre. In the past when my wife was still in office we can meet the needs of arguably excessive, but now only when my salary as a civil servant who became handalannya.Terus frankly I do not want to do like most of my friends, for my salary is sufficient to provide for the child and my wife, I do not want my wife to eat from property that is not kosher, "naudzubilah mindzaalik".

The first year of unemployment wife no change attitudes that can destroy the faith. but now after 3 years my wife runs the depression and now plans to remove her hijab for a job that is a little tempting. Advice to coercion to my wife, but I did end up with a fuss until the words "divorce" out. The end of all this I am very sorry because after the victim was my son, but my wife's been like that "can not be controlled" and it looks like I was no longer able. There may be a solution of this blogger, please help me opinion or advice. Hence to understand and thank you.

Mas Ary
-----------------

Answer of Caregiver:

Assalamualikum Wr Wb,
Mas Ary dear,

May Allah give patience and resignation for what happens to families Mas Ary, nothing yng already Mas Ary maintain and do this for both the family and the work associated with a jihad Mas ary presented to God.

What happened to the family mas is a test from Allah to test his servant if he still istiqomah with his attitude or not, and it turns out the wife Mas is not strong enough to get through the ordeal. That Mas has been done as to prevent the husband and wife opened her headscarf is correct, just that the wife may not understand properly Mas obligation to veil and the nature of marriage.

Menage was not only for worldly interests have been much more important than that all is spiritual building in order to reach the pleasure of Allah, gave birth to a generation that is able to sustain / strengthen the struggle in gaining the pleasure of Allah.

Disadvantages treasure, not the big things that we should worry about but when we lose faith, what shall we bring when we die? not the wealth we accumulate, but it turns out the faith, pious children, pious charity we.
Need to do now is Mas ary:

1. Never bored to continue to remind the wife would mistake despite the negative response is received, never mind to take action, speech that is not supposed to be.

2. Because of Mas Ary had already said 'talaq' and then regret having said it, apologize and pull back as the wife remark 'talaq' is. Previous ask the same first wife if he still wants to build a home with Mas Ary? Does he still want to be a wife Mas?

3. If Mas has been reconciled, and the wife still want to build a home with Mas Ary, try to make a commitment, make agreements, including one on the job and wife.

4. If the wife no longer wants to build a home with Mas Ary, give him a chance to think over his mistake, and if he is still the same with his decision to stay do not want to refer back, so what may make just let it go. All decisions Mas will always be there to take risks. Now suppose Mas Ary survive building a home with a wife who does not 'obey' the husband, this will backfire on the one hand for Mas Mas conscience will always rebelled against the decision of the wife, on the other hand Mas should keep the child for the sake of domestic tranquility, when in fact all it is not a good example for children's mental development and education. Precisely with Mas Mas being istiqomah with confidence, it will provide education and good example for the child, he will learn right and wrong from the behavior of both parents. Furthermore, if once the wife does not obey her husband and dare violate its obligation to close aurat, then there is no guarantee what the wife did nothing wrong and the offense again ?.

Hopefully useful and can be a solution

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Hijab Is a Aurat Cover

Hijab Is a Aurat Cover
Authors: Umm Ziyad

The discussion this time is the breakdowns of the previous articles that discuss Muslim headscarf issue appropriate Shari'ah at once answers to various comments entry.

Hijab is an important part of the shari'ah to be implemented by a Muslim. he not just the identity or be decoration only and is not a barrier to a Muslim to run his life activity. Using a hijab in accordance with guidace of the Pophet sallallaahu 'alaihi wa sallam is required of every Muslim, same as other acts of worship such as prayer, fasting obligatory for every Muslim. he not a separate obligation due to local conditions such as some people say (because Arabic was dusty, hot and so on). He is also not the obligation, to certain circles (which already a pilgrimage or religious school).

Sisters wearing the hijab properly ... it is our duty as a Muslim. and in use we also should pay attention to what has been taught by the Prophet Muhammad sallallaahu 'alaihi wa sallam. As mentioned in previous articles, there are some requirements of the common uses of the veil in accordance shari'ah. May Allah make it easy writer clarify the points in the previous article.

HIJAB DEFINITION

In language, the dictionary al Mu'jam al Wasith 1/128, it is mentioned that the veil has several meanings, namely:

     Qomish (a type of cloak).
     Cloth that covers the entire body.
     Khimar (veils).
     Clothing tops like milhafah (blanket).
     Such blanket (read: scarf) who used a woman to cover her body.

As for the term, following the words of the scholars' about it.

Ibn Hazm rahimahullah said, "according to the Arabic Hijab mentioned by Prophet sallallaahu 'alaihi wa sallam is a garment that covers the entire body, not just the partially. "While Ibn Kathir said," Hijab is a kind of shawl which worn over the current khimar same function as izar (cloth cover). "(Shaikh Al Chldren ofthe Muslim headscarf).

Sheikh bin Baz (Standing Committee on Program Mausu'ah Fatawa wal Imamain) said, "Hijab is cloth placed on the head and body on the fabric (depth). Thus, the veil is a cloth that women used to coer the head, face and entire body. While the fabric to head covering called a khimar. So women cover up with a hijab, the head, face and all agencies on the fabric (depth). "(bin Baz, 289). He also said, "Hijab is a rida ' (shawl) is worn over the khimar (headscarf) as the abaya (women's clothing Arabia). "(bin Baz, 214).

In another place he said, "Hijab is a cloth that is laid women over the head and badannnya to cover the face and body, as clothing

In addition to the usual clothes (used at home). "(bin Baz, 746). He also said, "Hijab i all the coth used to cover the body of a woman. this fabric wear after wear dar'un (a type of cloak) and khimar (head scarf) with the aim of cover both places jewelry original (read: genitalia) or artificial (eg, necklaces, earrings, etc.). "(bin Baz, 313).

In a previous article, there is the question of what the difference between the hijab headscarf. Shaikh Al Bani rahimahullah said, "Every hijab is the hijab, but not all the hijab headscarf, as they seem. "So it is sometimes meant to be the meaning of the word hijab veil. The other meaning of hijab is something that covers or meghalangi himself, either a wall, r any other sketh. This is what is referred to in the word of Allah Subhanahu wa Ta'ala in Sura al-Ahzab verse 53, "O ye who believe, do not be entering houses prophet except when you are given permission ... and if you ask for something to purposes they (the wives of the Prophet), then ask from behind the veil ... "

MUSLIM CLOTHING TERMS

1 Close All Except Excluded Agency

Allaah says,

يا أيها النبي قل لأزواجك وبناتك ونساء المؤمنين يدنين عليهن من جلابيبهن ذلك أدنى أن يؤذين وكان الله غفورا رحيما

"O Prophet, tell your wives, your daughters and the wives Mu'min: 'Let them stretched veils all over their bodies.' That is so that they are easier to be recognized, therefore they are not disturbed. And Allah is

Oft-forgiving, Most Merciful. "(Surat. Al-Ahzab: 59)

وقل للمؤمنات يغضضن من أبصارهن ويحفظن فروجهن ولا يبدين زينتهن إلا ما ظهر منها ...

"Say to the believing women: Let their gaze, and cock, and they do not show her jewelry, except for the (usual) seems of him ... "(Surat. An Nuur: 31)

About the verse in Surat an-Nuur which means "except for the (ordinary) appear thereof", then there is a difference of opinion among scholars that carry different consequences about the legal use of the veil for Muslim women. For a detailed explanation, please see in an excellent article about this issue on the article in the Law Veils

From this first condition, it is obvious for a Muslim woman to cover the entire body unless otherwise exempted by the shari'ah. Thus, it is sad when someone is mean she wears a headscarf, but we can see the hair coming out either from the front or back, arm visible until a cubit, or neck and ears clearly visible to reveal the jewelry that should be covered.

Important notes in point is the use of khimar which is part of the shari'ah the use of the veil as contained in the next paragraph in the letter An Nuur verse 31,

وليضربن بخمرهن على جيوبهن

"And let them into his chest to wrap khimar."

Khumur is the plural of the word khimar which means something that is used to cover the head. Unfortunately, the use of this khimar so often neglected by Muslim someone living on wearing hijab khimar or only just. In fact each required to be worn, as contained in the hadith of Sa'eed ibn Jubair about the verse in Surah Al Ahzab above, he said, "That is so they anchored her veil. while the his name is Qina veil '(crippled) above khimar. A Muslim is not lawful to be seen by strange men unless he should wear Qina 'above khimarnya which can cover the head and neck. "It is also present in atsar of 'Aisha radhiallahu'anha, he said,

لابد للمرأة من ثلاثة أثواب تصلي فيهن: درع و جلباب و خمار

"A woman in the prayer should wear three garments: dress, veil and khimar. "(HR. Ibn Sa'ad, based on the condition of Muslim saheeh isnad)

But there is relief for menopausal women who do not want to marry so they are allowed to remove her hijab, as contained in the letter An Nuur

verse 60:

والقواعد من النساء اللاتي لا يرجون نكاحا فليس عليهن جناح أن يضعن ثيابهن غير متبرجات بزينة وأن يستعففن خير لهن والله سميع

"And the old women who had been suspended (from menses and contain) the never wanted married (again), Nor sin upon them undress them with no (intended) jewelry show, and be polite is better for them. And Allah is Hearing, All-Wise. "

Radhiallahu'anhu Ibn Abbas said that what is meant by the word "clothes" in paragraph above is a "veil" and the same thing was said by Ibn Mas'ud. (Issued by Abu Dawud nd Al-Bayhaqi).

Can also note here, that the usage khimar worn before hijab is to cover the chest. So how can a person be said to wear hijab if only to the extent of the neck? Hopefully this is a muse for my sister as well.

Another important note of this point is the assumption that there is a women's clothing that is appropriate referred to are in the form of robes canal (longdress), so there are some Muslim women who impose self-connect to connect to said shirt and skirt wear clothes longdress. Daimah Standing Committee was asked about this, namely whether the veil should be "canal" or "Chunks" (no underwear tops and skirt). Then answer Daimah Standing Committee, "Hijab (read:hijab) either canal or piece, why not both (read: should) as long as it can cover as instructed and disyari'atkan. "This fatwa was signed by Abdul Aziz bin Baz as chairman and as a member of Abdullah bin Ghadayan (Fataawa Standing Committee Daimah 17/293, no fatwa: 7791, Maktabah Syamilah). Thus, it is clear about not true requires the assumption that most Muslim robe canal (longdress) for clothes Muslim. Remember this, O my sister!

2 Not Functioning As Jewelry

It is as contained in the letter An Nuur verse 31, "... And let them not jewelry show ... "When the veil and women's clothing worn to the genitalia and jewelry they do not appear, it is not appropriate when making clothing or veil that as jewelry due originally to cover the jewelry is lost. many errors arising from missed this point, so that a person feels fine wear veils and beautiful clothes with colorful soft with floral motif beautiful, decorated with threads of gold and silver or putting a variety of knick-knacks jewelry on their veil.

However, there is also a misconception that if someone is not wearing a colorful headscarf it means black scarf serves as jewelry. It is based on several atsar about the actions of the female companions at the time of the Prophet sallallaahu 'alaihi wa sallam which wearing colored other than black. One is atsar of Ibrahim An Nakhai,

أنه كان يدخل مع علقمة و الأسود على أزواج النبي صلى الله عليه و سلم و يرا هن في اللحف الحمر

"That he was with Alqomah and Al Aswad never visited the wives of the Prophet sallallaahu 'alaihi wa sallam and he saw them wearing red coats. "(HR. Ibn Abi Syaibah in the book Al Mushannaf)

Note: This issue applies to women of color. As for men, there is a hadith which explain the prohibition of the use of red-colored clothing. Thus, a benchmark "Clothes jewelry or not is based on 'urf(habit). "(statement of Shaikh Ali Al-Halabi). Thus an attractive color or motif attention to a society then it is forbidden and this may not apply to other communities.

The fabric Thickness 3 Must, Not Thin Prophet sallallaahu 'alaihi wa sallam said about the two groups that included experts Hell and he had never seen,

ونساء كاسيات عاريات مميلات مائلات رءوسهن كأسنمة البخت المائلة لا يدخلن الجنة ولا يجدن ريحها وإن ريحها ليوجد من مسيرة كذا وكذا

"Two groups of experts including Hell, I've never seen it, a people who have whips like cows, they hit the man with the whip and women who kasiyat (dressed but naked, either as thin or short that does not cover the private parts), mailat mumilat (stylish when running, want to be noticed), their heads like a camel's hump.

They do not go to heaven and not get the smell, but the smell was found with such and such a trip. "(HR. Muslims 3971, 8311 and Imam Malik Ahmad 1421 - see Al Furqan magazine Gresik)

Take this hadith and behold, O my sister, because the threat is so hard that the scholars put it in the big sins. How many Muslim women who as if to cover his body, but the essence is the naked. So the selection of materials the clothes we wear will also have to be considered because, as said by Ibn Abd al-Barr, "thin material can describe the shape of the body and can not be hide. "Shaykh Al Bani also confirmed," The thin (transparent) was more severe of curves depicting (but thick). "In fact we know, flimsy material sometimes easier to follow the curve of the body so that even non-transparent, the shape a woman's body becomes readily apparent.

4 Must Loose, Not Tight

Than fabrics are thick and thin, then the clothes should be loose, not tight, so it does not show the Muslim woman's body shape. This is as contained in hadith of Usama bin Zaid when he was given a thick shirt Qubthiyah by Messenger sallallaahu 'alaihi wa sallam, he gave it to his wife's clothes. when the Messenger sallallaahu 'alaihi wa sallam know, he said,

مرها فلتجعل تحتها غلالة فإني أخاف أن تصف حجم عظمها

"Command that he wore in Qubthiyah behind it, because I was worried about the clothes it still can describe the shape of the body. "(HR. Ad Dhiya 'Al-Maqdisi, Ahmad and Bayhaqi with a hasan isnaad)

So it is not appropriate for someone living on the skirt, but it remains show hip, leg or calf. So if the clothes have quite thick and loose but still shows the shape of the body, it is recommended for a Muslim to wear in the lining. But do not suffice with long socks, because

This is not enough to cover the body shape (especially for the sisters who often lifted up her skirt when the motor so terlihatlah form of a calf). This point also be the answer for someone who allows use of pants with loose grounds and hips covered by a long shirt. Pants may be used for layers but not the core of the clothes we wear. Because the shape of the body remains visible and it resemble the clothing of men. (see point 6). If there is reasonable, so pants flexible. So, does he not know that the skirt even more flexible if it is appropriate requirements (do not imagine a tight skirt / span). Even if the skirt is not flexible (although originally flexible) if we assume our logic (which says more panties flexible) more true than the shari'ah that God and His Messenger set. Meditate O sister!

5. Not Given fragrance or perfume

Consider one of the Prophet sallallaahu 'alaihi wa sallam about women related wearing fragrances when out of the house,

ايما امرأة استعطرت فمرت على قوم ليجدوا ريحها, فهيا زانية

"Those women who wear fragrance, then he passed men in order that they get the smell, then he is an adulterer. "(HR. Tirmidhi)

أيما امرأة أصابت بخورا فلا تشهد معنا العشاء الاخرة

"Anyone who wears bakhur women, then he should not be with us in perform the 'Isha'. "(HR. Muslims)

Shaykh Al Bani said, "it's fragrance in addition to there being used on the body, some are used on clothing. "Shaikh also reminded about the use bakhur (fragrances resulting from fumigation) which is more widely used for clothing even more ecifically for clothes. So we should be more careful in using any longer types of materials that can cause the fragrance to the clothes we wear out, such as clothing products are sprayed lubricant to soften and perfume the clothes (even in fact, smell the fragrance of these products are very pungent and easily smell when the wind). As with the products that are indirectly and can not be avoided to make clothing such as a scented detergent that is used when wash.

6 Not Resemble Men Clothing

There are hadiths which indicate the prohibition of a woman or a man resembling otherwise (not limited to clothing only). One of the hadith which prohibits resemblance in the matter of clothing is the hadeeth of Abu Hurayrah radhiallahu'anhu, he said

لعن رسول الله صلى الله عليه و سلم الرجل يلبس لبسة المرأة و المرأة تلبس لبسة الرجل

"Prophet sallallaahu 'alaihi wa sallam cursed the man who wears women's clothes and women who wears men's clothes. "(HR. Abu Dawud)

Shaykh al-Islam Ibn Taymiyyah said, "The similarity in the case of birth resulting in common and similarity in character and deed. "With resemble men's clothes, then a women will be affected by the temperament of the man in which he will reveal his body and teached eliminate embarrassment for women. Even a severe impact if to bring to other sinners, that is carried masculinity, so that in the end like other women. Wal'iyyadzubillah.

There are two runways that can be used as a reference for us to avoid use of clothing that resembles the male.

     Clothes that differentiate between men and women.
     Closing of women.

Thus, in the use of appropriate clothing when facing non shari'ah mahromnya is not just the difference between men and women but not closed or simply closed but not differentiate the men's clothing. Both are inter-related.


The principle is not merely what is selected, the preferred and worn by men and the women.
Nor is it certain clothes that expressed the Prophet sallallaahu 'alaihi wa sallam or the worn by men and women in the past, he sallallaahu 'alaihi wa sallam.
The type of clothing that is used as a cover is not specified (so that if someone wear long pants and shirts then hang up clothes and veil on it corresponding Shari'ah commands so her shape does not appear, then this kind is not why -pen)

In conclusion, the difference between the types of clothing men and women back to what accordance with what was ordered for man and what is commanded for women.

But keep in mind, this prohibition is in things that do not suit his nature. Shaikh Muhammad bin Abu Pebbles rahimahullah as quoted by Shaykh Al Bani said, "What is prohibited is the issue of clothing, gestures and others, instead of resemblance in kindness matters. "

7 Not Resemble Clothing for Women-Women Infidel

Many of the points that have been mentioned earlier to feel heavy to be implemented by a woman because it has been influenced by pagan women clothing. how we know, they (the disbelievers) love the shape and curves show, wearing clothes that transparent, no matter the resemblance women's clothing with men. In fact, sometimes they design clothing for women masculine! Only to Allah do we plead protection and ask for help to be kept away from the love of those who disbelieve.

Allaah says,

"Has not the time come for those who believe to submit their hearts to remember God and the truth that has come down (to them), and they do not like people who previously have been passed down the Book to him, and then pass, the they last long on their hearts become hard. And most of them are the wicked ones. "(Surat. Al Hadid [57]: 16)

Shaykh al-Islam Ibn Taymiyyah rahimahullah said, "The Word of God, 'Do not they like ...' an absolute prohibition of actions resemble them .... "(Al Iqtidha, quoted by Shaykh Al Bani)

8 Not Clothes For Looking Popularity

"Whoever wore syuhrah (to seek popularity) in the world, Allah dressed humiliation on the Day of Judgment, and then burn it with fire naar. " The libas syuhrah (clothing to find popularity) is any clothing worn with the aim to gain popularity among the people, both the expensive clothes, a person who used to take pride in the world and jewelry, and clothing low value is used to reveal a person with the purpose of asceticism and riya.

(Muslim headscarf)

But here it does not mean someone should not wear clothes that are good, or worth expensive. Because of the prohibition here as stated by Imam Ash Shawkani is sociated with the desire to gain popularity. So, which is used as a benchmark is the goal wear. Because Allaah likes if his servants to show pleasure

God has given him. Prophet sallallaahu 'alaihi wa sallam said,

إن الله يحب أن يرى أثر نعمته على عبده

"Allah loves to see the former pleasure if given by him is on a servant. "(HR. Tirmidhi)

CLOSING

So a little explanation about the meaning of the veil and the explanation of the points on Muslim hijab appropriate requirements of the Shari'ah. My sister ... let us not be deceived by all activities and words of people who tend to make a person feel not possible to use the appropriate veil shari'ah. Remember, that there is no friend in the end of the day who would bear the sins we commit. Only to God we ask relief when running all the worship that has disyari'atkan. Hopefully, this article also can answer a variety of questions and comments were entered in previous articles.
And Allah knows best.

Translate From: www.muslimah.or.id

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Hijab and Khimar, Muslim Clothing in Everyday Life

Hijab and Khimar, Muslim Clothing in Everyday Life

Many misconceptions about Islam in the community. For example, the veil, not a few people thought that the meaning of hijab is a veil. Actually not. Hijab is not hood. Veil in the Qur'an Surah An-Nur [24]: 31 is called the khimar (plural: khumur), not hijab. The veil is found in Surah al-Ahzab [33]: 59, is actually a loose outfit covering the whole body of women from top to bottom.

Another common misconception is the notion that it is important Muslim clothing has been closed genitalia, whether the canal is in fashion clothes or pieces, or wearing trousers, considered not a problem. Considered, the model pieces or trousers jeans okay, the important thing is it has closed the genitalia. If it closes genitalia, is considered a Muslim dress perfectly. Though not so. Islam has set the terms for Muslim clothing in public life, as demonstrated by the texts of the Qur'an and the Sunnah. Close the genitalia was just one of the conditions, not the only requirement of clothing in public life. Other requirements such as Muslim clothing should not use transparent materials or textile printing women's curves. Thus, even if the print close the genitals but body tight alias-or using textile material which has not been considered Transparent remain perfect Muslim clothing.

Because of this, some kind of misunderstanding that needs to be clarified, so that we can return to the teachings of Islam is pure and free from the influence of environmental, social, or damaged in the mores of secular society now. Indeed, if we are consistent with Islam, sometimes feels very heavy. For example, wearing a veil (in the real sense). In the midst of a variety of women's fashion clothing advertised trendy and up to date, clear contrast hijab will appear orthodox, rigid, and less trendy (and of course, not sexy). In fact, hijab fashion outfit that's right for Muslim women.

This is where the Muslim tested. Tested faith, tested taqwanya. Here he must choose whether he will remain steadfast abiding by Allah and His Messenger, as he bore a heavy heart feeling but are in good pleasure of God, or are willing to be dragged by persuasion or seduction lust accursed devil for wearing wild modes propagated the infidels in order for Muslim women fall into sin and heresy waste.

In connection with that, the Prophet once said that there will come a time when Islam will be unfamiliar clothing-including jilbab- as the beginnings of Islam. In such circumstances, we should not be late. Must remain patient, and hold fast to Islam, although heavy like holding hot coals. And God willing, in a broken and depraved conditions like this, those who remain faithful will get a double reward. Even with a five-fold reward than the reward of the Companions. Word of the Prophet:

"Islam originated in a foreign state. And he will be back into something alien. Then the lucky people who were alienated. "[HR. Muslim no. 145].

"Indeed, behind you there are days that require patience. Patience at times it was like holding hot coals. For people who do a practice at that time will get the reward of fifty men who do such deeds that. There is a saying, "Hi Rasululah, whether it is the reward of fifty of them?" Saw Rasululah replied, "Even fifty of you (the Companions)." [HR. Abu Dawud, with a hasan isnaad].

2 Aurat And Clothing Muslimah

There are three (3) problems that often confused the actual problems are different.

First, the problem of the limits of privacy for women.

Second, Muslim clothing in a particular life (al hayah al khashshash), ie places where women live with a mahram or other women, such as private homes, or boarding place.

Third, Muslim clothing in public life (al hayah 'ammah), ie places where women interact with other members of the general public, such as streets, schools, markets, colleges, and so on. Muslim women's fashion in general life is made ​​up of hijab and khimar.

a. Limitation Aurat Women

Female genitalia are all members of the body except the face and the palms of her hands. His neck is genitalia, hair also privacy for people who are not mahram, even though only a sheet. The entire body except the face and the two hands are awrah which must be covered. It is based on the words of Allah:

"And let them not reveal her jewelry, except for the (ordinary) appear thereof." (Qs. Late-Nuur [24]: 31).

The definition of "wa laa yubdiina ziinatahunna" (they do not show her jewelry), is "wa laa yubdiina ziinatahinna Mahalla" (they do not reveal the places (of the body) in which the jewelry worn) (See Abu Bakr Al-Jashshash, Ahkamul Qur 'an, juz III, p. 316).

Furthermore, "illa maa zahara minha" (except for the (ordinary) appear thereof). So there are members of the body that may be revealed. Members of the body, is the face and two hands. Thus the majority opinion of the Companions, such as' Aisha, Ibn Abbas, and Ibn Umar (Al-Albani, 2001: 66). Ibn Jarir Tabari (d. 310 H) said in his commentary book Jami 'al-Bayan fi Tafsir al-Qur'an, juz XVIII, p. 84, on what is meant by "unless the (usual) appear thereof" (illaa maa zahara minha): "The opinion that comes closest to the truth is the saying, 'What is meant is the face and two hands.'" A similar argument is declared Imam al-Qurtubi in his commentary book Al-Jami 'li Ahkam al-Quran, chapters XII, p. 229 (Al-Albani, 2001: 50 & 57).

So, what is meant by what is visible of her face and two hands. Because both members of this body which commonly appear in the presence of the Muslim Prophet while he was silence. Both members of this body is also apparent in the worship services like Hajj and prayers. The second limb is commonly seen in the Prophet, which is the decline in the verses of the Qur'an (An-Nabhani, 1990: 45). In addition, there are other reasons which indicates that, the entire female body is aurat except face and two hands because of the words of the Prophet to Asma 'bint Abu Bakr:

"O Asma 'real woman if it had been baligh (haidl) then it should not reveal her body except this and this, as he shows his face and the palm of his hand." [HR. Abu Dawud].

These are the arguments which show clearly behold the woman's entire body is aurat except face and two palms. Then it is obligatory upon the woman to cover her nakedness, which covers the entire body except the face and palms.

b. Muslim Clothing Life In Special

As to what a Muslim woman to cover the genitalia, then here Personality 'does not determine the shape / model specific clothing to cover nakedness, but let without specifying absolute and lafadz enough to put in his word (Qs. Late-Nuur [24] : 31) "wa laa yubdiina" (And do not they appeared), or sayings of the Prophet "lam yashluh an yura minha" (not to be for him to show his body) [HR. Abu Dawud]. Thus, clothes that cover the entire private parts except the face and the hands are considered already covered, no matter how its shape. By wearing a negligee or a long fabric can also be covered, as well as trousers, skirts, and shirts can also be covered. Because the shape and type of clothing is not determined by the Personality '.

Based on this, each form and type of clothing that can cover the genitalia, which are not considered genitalia appeared as the cover for the Shar'ie genitalia, without seeing another form, types, and kinds.

However Personality 'has been required in order to clothing worn dress can cover the skin. So the clothes should be able to cover the skin so that the skin color is unknown. If not, then it is considered not to cover nakedness. Therefore, if it is a thin fabric cover / transparent so the color of his skin and may appear to be known whether the skin is red or brown, the fabric cover like this should not be used as a cover genitalia.

Regarding the arguments behold Personality 'has required that cover the skin color is unknown, is the hadeeth narrated from' A'ishah behold Asma bint Abubakar has entered the dressing room of the Prophet with a thin / transparent, then turned to the Prophet as he said:

"O Asma` true that if a woman has baligh (haidl) should not be for him to reveal his body except this and this." [HR. Abu Dawud].

So the Prophet considers the thin fabric that does not cover the nakedness, even considered revealing genitalia. Therefore, the Prophet ordered him to clothe her as she turned away, ie wearing clothes that can cover.

Other postulate is also contained in the hadith narrated by Usamah bin Zaid, that he was asked by the Prophet about Qibtiyah (thin shirt) that has been given to the Prophet Osama. Then answered by Osama behold he had given it to his wife's clothes, then the Prophet said to him:

"Send your wife dressed in a cloth behind Qibtiyah it, because actually I was afraid that her body looks." [HR. Ahmad and Al-Bayhaqi, with a hasan isnaad. Issued by Adh-Dhiya 'in the book of al-ahadith al-Mukhtarah, juz I, p. 441] (Al-Albani, 2001: 135).

Qibtiyah is a thin piece of cloth. Therefore, when the Messenger of Allah may know that Osama gave it to his wife, he ordered them to be used on the inside of the fabric so that no visible skin color seen through the thin fabric, so he said: "Have your wife dressed in cloth Qibtiyah behind it."

Thus both these hadith is very clear instructions behold Personality 'has what it requires to be closed, the cloth that can cover the skin. On this basis it is obligatory for women to cover his private parts with clothes that do not thin so that is not reflected by what was behind it.

c. Clothing Muslimah In Public Life

B above discussion points were the topics of women's genitalia closure in a special life. This topic can not be confused with women's clothing in public life, and there can also be confused with tabarruj problems in some women's clothes.

So, if a woman was wearing clothing that covers the genitalia, does not necessarily mean he is allowed to wear it in public life, such as public streets, or in schools, markets, colleges, offices, and so on. Why? Because for public life are certain clothes that have been set by the Personality '. So in general life is not enough just to cover the genitalia, such as long pants, or a shirt piece, which actually should not be imposed on public roads though wearing it is able to cover the genitalia.

A woman wearing pants or shirt pieces can indeed cover the genitalia. But then the clothes does not mean it should be used in the presence of men who are not mahram, because the clothes that he has revealed the beauty of his body (tabarruj). Tabarruj is, menempakkan jewelry and the beauty of the male body for foreign / non-mahram (izh wal-haruz ziinah Mahasin lil ajaanib) (An-Nabhani, 1990: 104). Therefore, although he had to clothe her, but she has bertabarruj, while tabarruj prohibited by Personality '.

Women's clothing in public life there are two (2), which is under the clothes (libas asfal) called the veil, and dress up (a'la libas) the khimar (veils). With these two clothing a woman may be in public life, such as on campus, supermarkets, public streets, the zoo, or in the markets.

Is the sense hijab? In the book Al Mu'jam Al Wasith work of Dr. Anis Ibrahim (Cairo: Dar al Maarif) page 128, the veil is defined as "Ats tsaubul musytamil 'alal kullihi bodily" (garment covering the whole body), or "Ma yulbasu fauqa tsiyab cal milhafah ats" (outer garment worn over house clothing , as milhafah (overalls), or "Al Mula`ah tasytamilu Biha al mar'ah" (outer garment used to cover the entire body of a woman).

So it is clear, that is required of woman wearing overalls fabrics (from head to bottom) (Arabic: milhafah / mula`ah) worn as outerwear (still there underneath the clothing, such as nightgowns, underwear indirectly) the outstretched down to cover her legs.

To dress up, prescribed khimar, veil or anything that is similar to it which serves to cover the entire head, neck, and chest shirt hole. This type of clothing should be worn when going out to the markets or walk through public streets (An-Nabhani, 1990: 48).

If he had been wearing these two types of clothing (hijab and khimar) allowed him out of his house to the market or walk through public streets, that is, toward a common life. But if he does not wear this type of clothing a second then he should not be out under any circumstances, because the commands involves two types of these clothes come in the form of a general, and remains in its generalization in the entire state, because there is no proof that devoting it.

Argument of the necessity of wearing two types of these clothes, because the word of Allah on the upper garment (khimar / veil):

"Let them to wrap cloth veil to his chest, and not to show off her jewelry, except for the (ordinary) appear thereof." (Qs. Late-Nuur [24]: 31).

And because the word of Allah on the bottom of the garment (jilbab):

"O Prophet tell your wives, your daughters and wives of the believers: 'Let them stretched out her head scarf." (Surat. Al-Ahzab [33]: 59).

As for the argument that the hijab is a garment in public life, is the hadeeth narrated from Umm 'Athiah ra, that he said:

"Prophet ordered the women to leave the house to the Eid prayer, then Umm 'Athiyah said,' One of us does not have a veil? 'So the Prophet replied:' Let sister lent her veil to her! '" [Agreed upon] (Al-Albani, 2001: 82).

In connection with the hadeeth of Umm 'Athiyah this, Sheikh Anwar Al-Kasymiri, in his book Faidhul Bari, juz I, p. 388, says: "It can be understood from this hadith, that the veil was sued when a woman out of the house, and he was not allowed to leave (home) if it does not wear the hijab." (Al-Albani, 2001: 93).

The arguments above were explaining the existence of a clue about women's clothing in public life. Allah SWT has mentioned the nature of the suit in the above two verses that have been prescribed for women to wear in public life with a complete and thorough detail. This obligation is confirmed in the hadeeth of Umm 'Athiah ra above, ie, if a woman has no veil-to get out on the field Eid prayers (common life) - then he must borrow to his brother (fellow Muslims). If it is not obligatory, surely the Prophet would not have ordered the woman to borrow the veil.

For the veil, the pieces should not be required, but should stretch to the point of closing down both legs, because Allah Almighty says: "yudniina 'alaihinna min jalabibihinna" (Let them lend their jilbab-hijab).

In these verses have the word "yudniina" which means it is yurkhiina ila asfal (extending up to the bottom / both legs). This interpretation-that idnaa 'means irkhaa' ila asfal- reinforced by the hadeeth of Ibn 'Umar that he said: Messenger of Allah has said:

"Anyone who harbors / heaved his shirt with pride, God will not see it on the Day of Resurrection. 'Then Umm Salamah said,' So what should be done with the women of their clothing ends (bi dzuyulihinna)." Prophet replied, 'Let them extend it (yurkhiina) inch (syibran)' (ie from half calf). Umm Salamah said, 'Well then, their legs will be exposed.' Then the Prophet said, 'Let them extend it a cubit (fa yurkhiina dzira`an) and they do not add more than that. "[HR. At-Tirmidhi, juz III, p. 47; sahih hadith] (Al-Albani, 2001: 89).

The above hadith clearly indicates that at the time of the Prophet, women's outerwear worn over clothing jilbab- home-that has held out to the bottom to cover both legs.

Means the veil was a continuation, not pieces. Because if cut, could not stretch to the bottom. Or in other words, with a piece of clothing a Muslim woman is considered not execute the command "[/ i] yudniina 'alaihinna min jalaabibihina [/ i]" (Let them lend a veil-scarf). Besides min word in the verse is not lit tab'idh min (which shows the most) but a lil min parrot (show explanation type). So it's not a "Let them put out most of their jilbab-hijab" (so that the pieces may be), but rather Let them lend their hijab-veil (hijab so should the canal) (An-Nabhani, 1990: 45-51).

3 Cover

From the above it is clear that women in public life to wear loose overalls down the stretch to the top of the clothes worn in their homes. That's called the hijab in the Qur'an.

If a Muslim woman out of the house without wearing a veil like that, he has sinned, even though he had closed his private parts. Because wearing loose clothing that stretch to the bottom is fardlu law. And any violation of the individual duty by itself is a deviation from Islamic law in which the perpetrator is considered sinful in the sight of Allah. [M. Siddiq al-Jawi]

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I'm Happy in Islam

I'm Happy in Islam

Greatest decision I've ever done in my life was also an amazingly simple thing. Utter two sentences creed is, I did a year ago in front of two witnesses. "I bear witness there is no god but Allah and I testify that Muhammad is His Messenger." I said, and from then on, I became a Muslim.

Between confident and a little not believe what he had done, Hilary Saunders attempted to explore its decision. British converts and Al Jazeera journalist was in vertigo. Yordanlah country which will bear witness to the strong faith which has become the choice.

Up till the time when the creed was, he was not entirely sure that's what he wants to do. "What if one morning I woke up and changed his mind? Will I feel has made a big mistake? "

But in fact he felt how his life has changed. He does not know how to describe it, but when he uttered those words, he felt a sense of happiness and love to meet all her heart, and only four days later he stopped feeling as if the middle hovering.

"I almost describe it as my inner experience of coming out, come out, because for the first time an important part of me, but very secret, has now appeared and known to others."

Become Muslim procession perhaps no more than a few minutes, but it was the culmination of a quest that has lived all his life. Both parents agnostic-they do not believe in God, and raised him and two sisters without religion so that they can decide for themselves when it grew up.

Since childhood, he had realized that he was looking for something, whatever. At certain moments he even feels as if like a ship without a rudder in a rough sea, not knowing where to dock. When starting college, young Hilary began researching various existing beliefs. For example, a system of philosophy known as The Work, which was a lot of cheating Islam, even though he did not know when it was. Hilary also examine various new-age philosophy, Buddhist meditation try, and reading self-development books.

In the past any relationship with the opposite sex is often problematic. One time, after breaking up from a boyfriend, he read a book by Robin Norwood entitled Wobel Who Love Too Much. Hilary've never actually read the book and he thought it was only suitable for women who are too dependent on a boyfriend or husband who just love beating them. But this time Hilary thought. Do-do, he was the same with all the women who were told by Robin Norwood, so he will do all the things the author suggested.

The book encourages women to develop spirituality, try more self-respect, and perhaps counseling. "This is an important point in the course of my life because I was, at that time, also studying reliji concepts that teach people about love. My mind is full of struggle the concept of God. I kept looking to where should I step spiritually. "

Over time, then get a girlfriend Hilary Muslim man. "Actually, there is absolutely no talk me dating a Muslim." Recalls Hilary. Ironically, this just happened to be after they get drunk (arguably, the man is a Muslim who was then err and make mistakes).

"At that time, zero knowledge about Islam. I have never had a Muslim friend in childhood and adolescence, and almost all the images I have of this religion negatively. In my view, Islam is ancient, relic dark, oppressive and authoritarian against women. Perception that Islam is very anti-woman becomes one of the sources of our debate. I challenged my boyfriend at the time to explain why Islam is so anti-feminist? I remove all the usual arguments raised in the West about Islam, such as: "Islam is to teach men to denigrate women. If not, why Islam allows a man to have four wives? "Blasphemy spate barely able to break his girlfriend.

"Honestly, all of the debate about Islam is what makes us stand together for four years. He always tried to try to answer all of my questions, and gave me a reference from the Quran and hadith. I started to read it themselves, and slowly answered all my questions start, until I realized that a lot of my views are wrong about Islam. Because knowledge-for example, at least about that man four wives-I may mistakenly conclude. "Hilary tried to convince himself.

"One of the things also that I realized is that in Islam, polygamy is not tolerated but encouraged and promoted. Sometimes it is polygamy become a necessity. But there are always signs his guards. When a man is married but his wife could not give him a child, then he should take a second wife with the agreement of the first wife. (on ​​the other hand, if a man can not give a child, then the wife can ask for divorce). To me, this is a better way than is the case in the west, which allows the husband to divorce his wife without any benefits. "Light Hilary more stable.

"The doctrine of polygamy is actually is to protect women. Not to encourage men to collect so many wives to boast. This is the kind of question that I catapult myself, and I argue about to run out the answer yourself. For example, why do women need men's protection? Why women should not have more than one husband? I realized that a woman may not have four husbands because it would be difficult to determine who the father of her children, and the father then it could have a fight about who to support these children's lives. "Hilary then realized, how utterly absurd Islam .

Some time later, Hilary and her boyfriend separation. Hilary then went on holiday to Jordan. It was there that he finally decided to embrace Islam. Somehow he came to believe it, which is obviously a sudden he is fully convinced. In place so beautiful that Hilary witnessed fellow Muslims how to interact, what it's like to hear azan-actually taking him touched it.

Returning to England, he signed up to a course about Islam for three days at the Great Mosque in Regent's Park, north London. At the end of the third day that Hilary decided that it was time he bersyahadat.

At the time of follow courses that Hilary got some good friends. Of course, most of his Muslim friends some are converts. Of course, many people converted to Islam in Britain-about 10,000 of the 1.8 also converts Muslims in Britain are white or African Caribbean.

One of the problems they face are, because they do not grow up in the midst of the Muslim community, it is difficult for them to build relationships. Islam does not allow dating. Islam commands people to help marry people who are not married.

"I myself feel there will be technical constraints of this approach personally. But I myself really, really wanted to get married and I'm sure eventually I will get a good husband, God willing. "Reveal Hilary hopefully.

Since embracing Islam, Hilary decides to wear the Islamic dress and headscarf. Behind the veil there is the concept of self-protection by dressing modestly, not for showing off or attract the opposite sex, as well as prevent envy. Islam advises both parties, not just women, to dress modestly.

"The first time you want to wear the hijab, I had felt anxious, wondering to myself what the reaction would see me." That shadow that always appear in front of him. But Hilary Confidence has eroded all the dark shadows.

"I reminded myself that I've picked up a commitment, and the hijab is an outward sign of that commitment. After wearing it, I felt very safe and protected. I feel better appreciate myself. I thought I had found my place in the real world. "Allahu Akbar.

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Not Wearing Hijab, Woman Can Bring to In Hell

Not Wearing Hijab, Woman Can Bring to In Hell

Why do not most inhabitants of hell are women?

Narrated Usama bin Zaid, he said: The Messenger Shallallahualaihi wa salam said:

"I was standing at the door of heaven (apparently) not most people who go into it are weak people, whereas those who glory (ie: the affluent, people who have status and material happiness) restrained (from entering heaven), but the population hell was ordered to go to hell. I stand at the door of hell, apparently not most who go into it are the women (this saheeh hadeeth narrated by Imam Bukhari and Muslim)

And other dihadits was narrated from 'Imran bin Hushain radhiyAllahuanhu, from the Prophet sallallaahu alayhi wa salam, he said:

I had a look into heaven, I also look into hell, then I saw the occupant is not most women (saheeh hadeeth narrated by Bukhari and narrated also by Kutubbusittah)

Really. God has revealed to our Prophet sallallaahu alaihi wasalam about Heaven and Hell on Ascension evening, when it was his look into heaven, apparently residents are indigent people. He is also a look into hell apparently not most of its inhabitants were women. (now that we ask whether those who had been described by him in his future?)

he replied:
Did not the Prophet sallallaahu alaihi wa salam has said:

As well as possible future is in my time, then afterwards (friend,
tabi'in, tabiut tabi'in) .Hadits enough known among the experts in the science of keshahihannya) Then who is mentioned by him about the women. And Allaah knows best

Then what their mistakes? if they do not obey Allah and His Messenger, or whether they beryakinan that religion must satisfy his desires.

Or they assume that they have done as well as possible in the life of the world, kalolah true, is really what is being said by the Almighty:

Say: Does (will) We tell about the greatest losers in deeds? That is, people who in vain deeds in the worldly life, while they thought that they were doing their best effort. They are the ones who deny (Kufr) the verses of Allah and meet Him, then delete their charitable work, and we held a judgment against the (practice) them in the kiamat.Demikianlah, their reply was blasted, because they Kufr / broken and because they make my verses and my Messenger apostles as banter. (Surat al-Kahf (18) verses 103-106)

Know, Muslim Women.

Or whether they had held any other options for her business, when Allah and His Messenger have set a statute, but for them there are other options to suit his or went along with the people around him.

Yet Allah Ta'ala says in His word:

And it is not (worth) for men who are believers and not (also) a believing women, when Allah and His Messenger have set a statute, there will be a choice for those (other) about the affairs of them.And whoever disobeys Allah and His Messenger, then indeed he has strayed, a real astray (Surah Al-Ahzab (33) verse 36)

And His words:

And barangsaiapa who turn away from Me, then surely narrow for her livelihood and we will menghimpunkannya on the day in a state of blind (Surat Taha (20) paragraph 124)

Then why do they not ittiba to women who existed at the time of the Prophet sallallaahu alaihi wa salam which he set that in the best beliaulah.

Is not it these days all have to follow the actions of al yahud and an Nassara, for the sake of a cubit cubit and inch by inch.

In the hadith narrated by Imam Muslim, that he said:
There are two groups of inhabitants of hell that I have never seen before, namely that holds the whip like cattle and mencambukkannya to the human body. then a group of women who wear the clothes but like naked. Lean and walking swaying and shaking his head like a camel's hump swaying. They will not go to heaven, can not even smell it, but I could smell the scent of paradise within this hour and the journey that much (saheeh hadeeth narrated by Muslim and others)

The Prophet sallallaahu alayhi wa salam events have a look around the world to come and frightening events, so he knows something that is worn by the woman, so he mentioned the hadith. So we should not be surprised at it.

Here are the words of the scholars of hadith.

Al-Hafiz Abu Al-Khattab said: Word to him, There were two groups of inhabitants of hell that I have never seen before means the group of classes of all things.

Ibn Faris in the book Al mujmal said that including torture whip and whip the appropriate means to mix one part with another part.

His words:
A group of women dressed but naked feasible means in terms of their dress clothes, whereas in terms of religion they were naked, because they are open and revealing the contours of their body shape and some beauty.

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The Hijab

The Hijab

Nowadays, the general perspective of the common folk, with regards to the Hijab, is a totally unguided, misleading vision of an oppressive degradation of women, where individuals are forced to cover themselves and reduced to nothingness in society.

This idea is based on misconceptions which in effect hides and distorts the truth behind the veil!

The first thing we must understand is the concept of Hijab. The literal meaning of the word Hijab is to veil, partition or place a barrier between something. This does not solely refer to clothing and does not exclusively address women.

In Surah Nur of the Holy Qur’an, the command for Hijab is first directed toward the men then to the women. Allah (SW) says:

“Say (O Muhammad) to the believing men: lower your gaze and protect your modesty that is more pure for you…
And Say (O Muhammad) to the believing women: lower your gaze and protect your modesty and do not openly reveal your beauty (apart from to your mahrams)…”

In the context of the above verses, the Hijab initially starts with the lowering of the gaze. Muslim men and women are commanded to lower their gaze and not to look at the opposite gender. This reduces the possibility of any bad thoughts towards an individual which is a sin and the first step towards bigger sins. In this case, there is no physical barrier but a mental or invisible veil created by lowering the gaze.

The next part of the verse commands the Muslims to protect their modesty. This includes dressing in accordance to the Islamic dress code and refraining from all forms of lewd behaviour. This keeps the mind, body and soul free from sinful behaviour and promotes internal harmony as well as a healthy atmosphere of respect and cohesion in society.

The Islamic dress code consists of wearing clothing which fits the following criteria.

Extent: The minimum extent for men is from the naval to knees. For women, the compulsory amount covers the whole body excludes the hands, feet and face. Many Scholars consider the veiling of the face to be necessary because the above Qur’an verse states ‘Do not openly reveal your beauty’ and most of the beauty of a woman lies in the face.

Revealing: The clothes should not be transparent or tight which reveals the shape of the body. This is the case for both genders.

Dress type: The clothes should not be of the opposite gender. This means that men should not wear clothes that resemble women’s clothes and vice versa. The clothes (inc. jewellery) should not resemble those of other religions (e.g. wearing a cross).

Glamorous: The clothes should not be so glamorous or extravagant that they attract the opposite gender.

The criteria of the Hijab are such that it protects a woman from negative elements in society whilst promoting a healthy respect from all areas of society. This modesty, piety and morality are prevalent in society where Muslim men and women are allowed to wear the Hijab and to follow their way of life.

The myth of the Hijab being a tool of oppression was recently challenged when women of all ages and backgrounds began adopting the Hijab and defending their right to wear the Hijab. This was in the face of criticism by many political figures in discrediting the Hijab but it illustrated that far from being a tool of oppression it is a tool of liberation.

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