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).
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).
0 comments:
Post a Comment