''Then We have made you follow a set of lows, so adhere to it, and follow not the inclinations of those who do not know.'' (V. 45:18)
The clause, 'who do not know', includes all those who oppose the Deen of Muhammad (sallallahu 'alayhe sallam) while 'their inclinations,' signifies all the falsehood and whims the disbelievers hold as part of their religion. When Muslims follow the disbelievers' whims they, in fact approve indirectly of their religion. [book: ''Islamic dress code for women'' Research Division Darussalam]
''And whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it.'' (V. 59:7)
The Prophet (sallallahu 'alayhe wa sallam) said: ''Everyone of you is a guardian, and everyone of you is responsible for his subordinates. The man is a guardian of his family, and he is responsible.'' (Al-Bukhári and Muslim)
"And tell the believing women to lower their gaze and guard their modesty, and not to display their adornment except that which appears ordinarily thereof, and to draw their veils over their necks and bosoms.."
(Sura An-Noor 24:31)
"O' Prophet! Tell your wives and your daughters and the women of the believers to draw their veils over their bodies. That is most convenient that they should be recognised and not be molested"
(Sura Al-Ahzab 33:59)
7 conditions for the accepteabillity of the hijaab
from book : [The islamic ruling regarding women's dress - according to the Qur'an and Sunnah By: Abu Bilal Mustafa Al-Kanadi]
- Hijaab is a comprehensive term wich includes the woman's covering her body and concealing her body and concealing her adornments; i.e. her dress, as well as the social rules and etiquette wich govern her behaviour in relation to the opposite sex. Thus for example, the regulations of hijaab encorage optimum seclusion and privacy for females and prohibit the free unbridled intermixing of the two sexes.
First Condition
By way of conclusion to what has preceded in this discussion regarding the Muslim woman's dress, we have arrived at the position wich says that her clothing must cover her entire body, excluding that wich has been allowed for her as an exception to the general rule; i.e., her face and two hands. This constitutes the first of seven conditions(30) generally agreed upon by scholars in order for a woman's dress to be acceptable to the demands of the Islamic Law.
(30)There may be some slight difference regarding the actual number of these conditions due to differences in the methods adopted in codifying such; as well as to have varying viewpoints, of the commentators, jurisprudents, and scholars of hadeeth. However, those mentioned here are backed by firm evidence culled from the texts of Allaah's Book and the authentic sunnah of the Prophet(May Allah bless him and grant him peace).
For details see Fiqhul-Mar'ah Al Muslimah by Ibraheem Al-Jamal, p.94, Maktabatul - Qur-aan, Cairo 1981 and Muhammad Naasiruddeen Al-Albaani's Hijaabul-Mar'ah Al-Muslimah fil-Kitaabi was -Sunnah, Al-Maktab Al-Islaami, Beriut 1978.
Second condition
The material from wich the woman's clothing is made must not be so thin or delicated as to display the body's form or skin color underneath it. The following text from the sunnah clearly proves the prohobition of the material being transparent:
Allah's Messenger(sallallahu alayhe sallam) said: ''There will be found amongst the latter day people of my nation(of Muslims, woman who are (ostensibly) dressed, but (in reality) naked(32), their hair will be rolled in a bun at the tops of their heads like the camel's hump: Curse them, for verily they are cursed.'' Related by At-Tabaraani an authentic chain of transmitters.
(32)That is, they will wear such thin or delicated and transparent clothing (wich display skin color and the form of the body parts,) that these women will be dressed in name only while in reality they are naked.
Third condition
The clothing must hang loosely on the body, and must not be tight-fittimg such that showa the shape and size of the limps. That this condition is a requirement of women's dress is proven by the following hadeeth:
Usaama bin Zaid said: Allah's Messenge (May Allah bless him and grant him peace), gave me a gift of thick Coptian cloth wich had previoustly received as a gift from Dahiah Al_kalby, so I gave it to my wife to use for her clothing. The Prophet(later) asked me: ''What's with you that you don't wear the Coptian cloth?'' Ireplied: I gave it to my wife to wear. The Prophet then said: ''Order her to wear a gown under the Coptian cloth, for verily I fear that it might reveal the size and shape of her body parts.'' Reported by Ahmad, Al-Bayhaqi and Al-Haakim with an authentic chain of transmitters.
The reason for the wearing of wide, loose-fitting garments being a condition is that the purpose of a woman's clothing is to remove the attraction and fascination of her body from the eyes of the beholder. As for tight-fitting germants, although they may conceal the color of the skin, yet they display the shape and size of the limbs, wich also is an invitation to immorality.
Fourth Condition
A muslim woman's clothes must not resemble a man's clothing, for the woman who resembles a male due to her particular kind of clothing, or any other reason, is cursed. The following two hadeeths are proof of this:
Abu Hurayrah said: ''Allahs Messenger cursed the mand who wears attire wich resembles woman's clothing. and e cured the woman who wear garments resembling men's clothing.'' Related by Abu Dawood, Ibn Majah and others, (chain of transmitters).
Abdullah bin 'Amr said: ''I heard the Messenger of Allah (upon whom be blessings and peace), saying: ''Women who resemble men are not of us (i.e., they are not from the Muslim nation of Believers), nor are the men who resemble women of us.''
Reported by Imam Ahmad and At-tabaraani, (chain of transmitters).
These two texts from the sunnah of the Prophet (May Allah bless him and grant him peace), are a frank of warning to those who wear the so-called ''unisex'' germants, for there is no distincion between women's and men's clothing in such apparel. Besides not covering her body property, the wearer of such garments is cursed, and is not considered to belong to the ummah of Muhammad.
Fifth Condition
The garments must not have such bold designs, or consists of such bright colors or shiny materials (such as sequined material, or that wich has gold or silver threadswoven in with the regular threads) that they charm, and attract men's attention to the woman wearing them. This is proven by the preceding verses of surah An-Noor where it is stated: ''And let the women not display their adornments'', for this general prohibition includes the uter garments as well as the actual body underneath -especially if these are attractively decorated and captivating with the result that special attention is drawn to the women wearing them. Thus the Muslim woman is encouraged to wear somber, flat colors and to avoid bold decorative patterns and design.
Sixth Condition
Her attire must not resemble the clothes normally worn by disbelieving women. The two following hadeeths suffice as proof for the necessity of this condition:
'Abdullah bin 'Amr Ibnul-'Aas said: ''The Messenger of Allah (upon whom be peace and blessings) saw me wearing two portions of a reddish cloth dyed with safflower so he said: ''Verily these are the clothes of disbelievers, so do not wear them.'' Authentic hadeeth related by Muslim and Ahmad.
'Abdullah bin 'Amr relates that Allah's Messenger said: ''Whosoever resembles a people, he is one of them.'' Reported by Ahmad and Abu Dawood with an authentic isnaad.
Seventh Condition
The final condition is that her dress must not be obstentatious or showy, due to pride or wordliness, or to gain in high reputation before people. An example of this is the wearing of very expensive or individualistic clothing wich makes the woman stand out grossly amongst her properly dressed Muslim sisters, with the ain of achieving a certain distincion - for whatever reasons - among them. This is proven in the following tradition related by 'Abdullah bin 'Umar:
The Messenger of Allah (May He bless him and grant him peace) said: ''Whosoever wore ostentatious dress in this worldly life, Allah will clothe him in a dress of humiliation and disgrace on the Day of Resurrection; then He will kindle it with fire. Reported by Abu Dawood, Ibn Maajah and others with a hasan (i.e., sound) chain of transmitters.
This is the final condition as far as this paper is concerned. Some scholars might add other conditions, such as woman not wearing parfume, or not walkin in a licentious manner. These have not been included here as they are not an integral part of the actual dress itself; rather, they are extraneous factors, although of course they do effect the woman's adherence to the proper limits of morality.
page 22-27
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