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Standar Allah???
"Standar Allah menurut tafsiran manusia" itu yg lebih tepat...
Allah tahu setiap seluk beluk tubuh manusia, kenapa mesti ditutupin.
Wong, Dia yg menciptakan, koq!
--> Memang iya semua Alah yang menciptakan tapi manusia yang tidak tahu setiap lekuk
tubuh selalu mau lihat-lihat toh? Anda kira pake jilbab ini untuk Allah? Salah besar.
Pakai jilbab ini untuk manusia sendiri, khususnya wanita. Ayat berljilbab ini turun
karena ada wanita muslim yg diganggu di pasar, ayat itu turun agar wanita yang beriman
supaya menutup kepala dan dadanya, agar tidak diganggu.
http://www.geocities.com/alummah2000/ChastityAndHijabMuhammadJesus1.html
33:32. O wives of the Prophet! You are not like any of the [other] women. Therefore,
if you are mindful [of your duty to God] do not be over-soft in your speech, lest any
whose heart is diseased should be moved to desire, but speak in a proper and goodly
manner.
33:33. And stay in your homes, and do not flaunt your charms as they used to do in the
time of ignorance. Pray regularly and give the due portion in charity, and obey God
and His messenger. God just wishes to remove uncleanness far from you, O members of
the [Prophet's] household, and lead you to complete purity.
33:53. ... And when you (O believers) ask of them (the wives of the Prophet) anything,
ask of them from behind a hijab. This is purer for your hearts and their hearts ...
33:59. O Prophet! Tell your wives and your daughters and the women of the believers to
draw over them some outer garments [when in public]. That is better for being
recognized and not being annoyed. God is ever forgiving, merciful.
The words in verse 33, "stay in your homes" seem to have suggested to some that in
Islam the ideal is almost total physical seclusion of women through confinement to
homes. But in regard to these words it should be noted that they are addressed to the
wives of the Prophet and the passage begins with the statement that they are not like
other women. Moreover, the command "stay in your homes" should be understood in the
light of the subsequent words: "and do not flaunt your charms as they used to do in
the time of ignorance". That is, the command does not exclude going out for other
purposes such as work or prayers or participating in some legitimate activity which is
beneficial for the woman individually or for the community at large. This is as true
of the wives of the Prophet as of other women. Thus, in verse 59 the Prophet's wives
and daughters are specifically addressed along with other women and told to draw their
outer garments over them. This instruction will not make sense if
women, including wives and daughters of the Prophet were to always stay home.
Finally, in 4:32 it is taken for granted that some women might engage in jobs or
businesses, which of necessity will require going out.
In verse 53 believers are told to communicate with the Prophet's wives from behind a
"hijab". This word means some form of barrier such as a curtain that secludes one
party from the other. Thus in 19:17 Mary chooses seclusion (hijab) from her people to
receive glad tidings of Jesus' birth. In 7:46 it refers to a barrier that will
separate the people of heaven from the people of hell and in 83:15 we read that the
unbelievers will be debarred (mahjub) from God. God is said in 42:51 to speak to man
only by way of inspiration or from behind a hijab. In these verses the word may not
refer to a physical barrier, since God, Heaven and Hell are not physical realities in
our ordinary sense. Surah 17:45 speaks of a hidden barrier (hijab mastur) that is
created between the Prophet and the unbelievers when he reads the Qur'an (see also
41:5). But in Islamic tradition the word has come to signify one or the other of the
ways whereby men and women to varying degree separate themselves from each
other for the purpose of promoting modesty and chastity. Very often the word is
further specialized to the head cover that Muslim women wear. However, the word used
by the Qur'an for head-cover is khimar.
The fact that the believers can communicate with the wives of the Prophet albeit from
behind a hijab shows that the purpose of the Qur'an is not to isolate women from
community life.
In the verses of Surah 24 women were only commanded to draw their head coverings over
their bosoms while keeping the dress that they normally wore, which was a long tunic,
although they were told not to display their adornments. In 33:59 they are asked to
draw some outer garments (jalabib, plural of jilbab) over them. Jilbab, in classical
Arabic means a large sheet, as we can see from the usage of the word in Hadith (see
further below). But a sown outer garment such as is often used by many women in the
Middle East can serve the same purpose. Like khimar respectable women might have used
jilbab cover themselves over them in pre-Islamic times. The Qur'an made that practice
into a rule.
Jilbab and hijab serve the same purpose. When a woman goes outside she covers herself
by jilbab. But at home, of course, she is dressed in a much more relaxed way.
Consequently, first of all, people are told to enter the house only after getting
permission and second of all women are told to speak from behind a hijab. This hijab
is only for extra convenience. Otherwise, if women are always wearing a jilbab there
will be no need for hijab.
The word used for putting the jilbab on is idna' 'ala. idna' means to bring something
near or close. Thus in the same verse (59) it is said that it is better for being
recognized, where "it is better" is a translation of 'adna' which may be more
literally translated, "it is closer". When followed by ila the word means wrap around
while idna' 'ala means to put over. Thus in the verse there may be a word play: idna'
'ala of the jilbab is 'adna' for being recognized as respectable women.
How far jilbab should cover the woman is subject to interpretation. Clearly, it is not
intended that everything should be covered, since at least the eyes need to remain
uncovered. Some, including most of the classical interpreters such as Tabari,
Zamakhshari, Razi are of the opinion that only eyes should be uncovered. On the other
extreme it is said that even the head need not be covered. The words idna' 'ala,
however, are more naturally interpreted that covering of the head is intended. Books
of Hadith can be used to support both interpretations, although we will show later by
a detailed analysis of a very early hadith that in the first century hijri the face
was not covered. The interpretation that everything except the eyes needs to be
covered became a prevalent view sometimes during the second century. The classical
interpreters seem to be guided by this second-century prevalent view rather than by
the words of the Qur�an or any authentic hadith.
Against the covering of the face one may argue that this can cause undue hardship for
women, especially in hot countries and it is not the intention of the Qur'an to make
life unduly hard for believers:
God desires ease for you; he does not desire hardship for you (2:185).
Another argument against the covering of the face is that in 24:30 the Qur�an tells
the believing men to lower their gaze. This will not be necessary if women were to
cover their faces. This argument will, however, loose its force if the verse about
jilbab came after the verse about lowering gaze. Also, even after the verse about
jilbab there can be occasions when a person will be face to face to a member of
opposite sex and when the lowering of gaze will be relevant.
In interpreting any Qur'anic regulation we should keep in mind that an interpretation
stricter than the one intended can be as wrong as an interpretation more liberal than
the one intended. For, each time when we become stricter we prohibit what God has
permitted while each time we are more liberal than the Qur'an we allow something that
God has prohibited and the Qur'an makes it clear that both are wrong (5:87, 6:150,
7:32, 9:37, 66:1). It is one of the missions of the Prophet to prohibit exactly what
is necessary and in the performance of this mission the Prophet sometimes lifts from
earlier ummahs the strict regulations in which they had imprisoned themselves (7:157),
either by too strict interpretations of the divine regulations or by adding to those
regulations (3:93). That people can imprison themselves in stricter interpretations
may seem difficult to understand, for, we generally expect people to take the easy
route. There are two reasons why people may insist on stricter
interpretations:
a) The tendency to relax the requirements of a regulation for making things easy for
oneself are fought by the opposite tendency to insist on stricter interpretations.
b) The stricter interpretation gets associated with piety and some people who want to
feel or show themselves to be very pious choose the stricter interpretation without
being too concerned with what the regulation itself intends.
Kerudung/jilbab dipakai pria & wanita di wilayah yg berpadang pasir...
Fungsinya :
menutupi muka, mata, hidung, mulut dan rambut dari terpaan angin yg membawa
pasir
supaya tetap bersih dan tidak "kelilipan".
Di Indonesia, fungsinya apa ya??
Atau biar kelihatan spt orang Arab?? Biar gaya??
Sama khan dg orang yg berlagak ke-barat-barat-an??
--> Apa btul? kalo gitu suster buat apa pakai itu? lihat itu kerudung suster. apa
suster tidak ke-arab-araban juga mnurut anda, sedangkan islam sudah memberikan
alasanya sebagimana diatas, kalao di agama anda bagaimana?
Pakaian itu yg penting : Sopan & bersih. Pake jilbab boleh, pake long dress
boleh,
Pake kemben juga boleh. Terserah aja. Nggak usah pusing...
Gitu aja koq repot....
--> Itu kan kata anda, coba anda pake kemban ke gereja atau waktu Yesus masih hidup.
Salam,
AI
==========================
From: RG Nur Rahmat
Subject: Re: Re: Ibu presiden tak berjilbab
Ini kembali menimbulkan pertanyaan? Apa itu modesty? seberapa tertutup
sebetulnya baju kita? Siapa yang mengeluarkan standard? Kalau kata
Al-Qur'an "tutupilah kepala dan selempangkan ke dada" begitulah kira-kira,
jadi orang yg memakai jilbab ingin mengunakan standard Allah.
Apakah salah?
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