Post edited 2:41 pm - June 17, 2009 by Administrator
Basically the scholars differ about the permissibility of Muslim women to show her nakedness in front of kaafir women. Jumhur scholars argue, a Muslim woman banned seen her nakedness in front of kaafir women. While other scholars argue, conversely, that a woman bolehnya seen her nakedness in front of the Muslim infidel women. [1]
Differences of opinion among those due to differences of opinion in interpreting the phrase "Nisa` ihinna "in Surat an-Nuur (24) verse 31. Some scholars specializing in the context of the passage of women in the believing women, or women who have shuhbah relationships (friendships that are familiar) and the women who are slaves or servants. While other scholars interpret the phrase "Nisa` ihinna "in that verse is absolute, so it applies to all women, both believing and kaafirah (infidel women), with no specialization.
Imam Ar Raziy in the commentary states: chapters 11, 307
قوله تعالى: {} وفيه قولان أو نسائهن: أحدهما: المراد والنساء اللاتي هن على دينهن, وهذا قول أكثر السلف. قال ابن عباس رضي الله عنهما: ليس للمسلمة أن تتجرد بين نساء أهل الذمة ولا تبدي للكافرة إلا ما تبدي للأجانب إلا أن تكون أمة لها لقوله تعالى: {} أو ما ملكت أيمانهن وكتب عمر إلى أبي عبيدة أن يمنع نساء أهل الكتاب من دخول الحمام مع المؤمنات وثانيهما: المراد بنسائهن جميع النساء, وهذا هو المذهب وقول السلف محمول على الاستحباب والأولى
"The word of God Almighty" Nisa `au ihinna", there are two interpretations of this phrase, first: that is the women here who co-religionists. It is the opinion of the majority of the Salaf. Ibn 'Abbas said, "A Muslim woman should not be alone among ahlu dhimma, and he could not reveal her nakedness in the presence of infidels, as he must not menampakkannya in the presence of strange men, but women are slaves to his heathen; based Allah Almighty says, "au maa malakat aimaanihinna" [except for those whom they have]. And Omar had sent a letter to Abu 'Ubaidah ra to ban the book ahlul women into public baths along with believing women. Secondly, the intended handle links the women here are all women. It is the opinion of the elected and opinion should be brought to the Salaf "is considered a good thing." [Imam Abu Abdullah Muhammad ibn 'Umar ibn al-Hasan ibn al-Husayn al-Raaziy Taimiy (Imam Ar Raaziy Fakhrud Dien), Mafaatiih al- supernatural, chapters 11, p. 307]
Imam An Interpretation of An Nasafiy Nasafiy in states;
أو نسائهن {} أي الحرائر لأن مطلق هذا اللفظ يتناول الحرائر
"[Au Nisa` ihinna], namely al-haraair (independent women), because the absolute lafadz include independent women ". [Imam An Nasaafiy, Tafsir An Nasafiy, chapters 2, p. 411]
Imam Ash Syaukaniy in the book Fath al-Qadir states;
ومعنى} {أو نسائهن هن: المختصات بهن الملابسات لهن بالخدمة, أو الصحبة, ويدخل في ذلك الإماء, ويخرج من ذلك نساء الكفار من أهل الذمة, وغيرهم, فلا يحل لهن أن يبدين زينتهن لهن لأنهن لا يتحرجن عن وصفهن للرجال. وفي هذه المسألة خلاف بين أهل العلم, وإضافة النساء إليهن تدل على اختصاص ذلك بالمؤمنات
"The meaning of the phrase (Nisa` au ihinna): are specifically for women who have close relationships with these women because the relationship of al-khidmah (perbantuan: a servant woman) or shuhbah (pershahabatan); entered into within the meaning of this phrase is al-imaa '(slave women). And in and out of the meaning of this phrase, pagan women of group ahlu dhimma, and other infidel women. It is not lawful for Muslim women to reveal their adornment (infidel women), so that these women were not told unbelievers aurat Muslim women to men. In this issue there is a difference of opinion among scholars. However, penisbahan (lawyer-idlafahan) to ilaihinna show that it specifically for the believing women. "[Imam Asy Syaukaniy, Fath al-Qadiir, chapters 5, p. 209]
Imam Al Baghawiy in the Tafsir al-Baghawiy states;
قوله تعالى: {} أو نسائهن أراد أنه يجوز للمرأة أن تنظر إلى بدن المرأة إلا ما بين السرة والركبة كالرجل المحرم, هذا إذا كانت المرأة مسلمة, فإن كانت كافرة فهل يجوز للمسلمة أن تنكشف لها? اختلف أهل العلم فيه, فقال بعضهم: يجوز كما يجوز أن تنكشف للمرأة المسلمة لأنها من جملة النساء, وقال بعضهم: لا يجوز لأن الله تعالى قال: "أو نسائهن" والكافرة ليست من نسائنا ولأنها أجنبية في الدين, فكانت أبعد من الرجل الأجنبي. كتب عمر بن الخطاب إلى أبي عبيدة بن الجراح أن يمنع نساء أهل الكتاب أن يدخلن الحمام مع المسلمات
"Word of God Almighty [Nisa` au ihinna], that is, in fact God allow a woman sees another woman's body, other than between the center and the knee, as a man who becomes mahram. This provision applies if the woman is Muslim. But if the woman is a pagan woman, can a Muslim woman appeared in front of their private parts (female infidels)? Scholars disagree on this issue. Most of them argue, as stated bolehnya Muslim women should reveal her nakedness in front of other Muslim women. For, infidel women, including women (Nisa `ihinna). Others argue should not be. Therefore, Allah Almighty says, "Nisa` ihinna ", while the infidel woman is not including our women, and besides that they are different religions. Therefore, women are even more distant than the infidel foreign men. Umar ra had sent a letter to Abu 'Ubaidah bin Jarah to ban the People of the Book of women into the public baths with Muslim women. "[Imam Al Baghawiy, Tafsir al-Baghawiy, chapters 6, p. 35]
Imam Ibn Kathir in Tafseer Ibn Kathir states;
وقوله: {} يعني أو نسائهن: تظهر زينتها أيضا للنساء المسلمات دون نساء أهل الذمة; لئلا تصفهن لرجالهن, وذلك - وإن كان محذورا في جميع النساء - إلا أنه في نساء أهل الذمة أشد, فإنهن لا يمنعهن من ذلك مانع, وأما المسلمة فإنها تعلم أن ذلك حرام فتنزجر عنه. وقد قال رسول الله صلى الله عليه وسلم: "لا تباشر المرأة المرأة, تنعتها لزوجها كأنه ينظر إليها". أخرجاه في الصحيحين, عن ابن مسعود.
"Word of God Almighty [Nisa` au ihinna], that is, a Muslim woman is also allowed to show perhiasaannya (private parts) to the Muslim women, but not to ahlu dhimma (infidel women ahlu dhimma); to disbelieve women It does not tell the nakedness of Muslim women to their husbands. Although this must be avoided (mahdzuuran) in all women, but the woman ahlu dhimma is emphasized again. Surely there is no prohibition regarding this issue (tell the nakedness of the other women) for women ahlu dhimma. As for Muslim women, in fact, he understands that this (tell the nakedness of another woman to her husband) is haram. Therefore, he should keep away from it. Messenger of Allah said, "Let a woman show her nakedness in front of another woman, then she told her husband, so it seemed to him to see the nakedness of the woman". [HR. Bukhari and Muslim from Ibn Mas'uud] .. "[Imam Ibn Kathir, Tafsir Ibn Kathir, chapters 6, p. 48]. Imam Ibn Kathir further explores the history of the few states that Umar ra had sent a letter to Abu 'Ubaidah ra ban pagan women into the public baths with Muslim women. Mujahid and Ibn 'Abbas also forbids Muslim women to show her nakedness in front of kaafir women. [Ibidem, chapters 6, p. 48]
Prof. As Mohammad Ali Saayis in the Book of al-Ahkaam Tafsiir Ayaat states, "Muslim women are allowed to show some of her jewelry to her pagan, as he allowed menampakkannya in the presence of Muslim women. This is one of the two opinions of opinion among Hanafiyyah and Syafiyyah. Imam Ghazaliy justify this opinion of scholars Syafi'iyyah and Imam Abu Bakr Ibn al-'Arabiy. Meanwhile, other scholars argue that what is meant by "` ihinna Nisa ', is specific to women believing. Because "idlafah" intended to specialize; special meaning for women who have a relationship shuhbah (pershahabatan) and ikhwah (brotherhood) in religion. Thus, Muslim women should not be revealing some of her jewelry is closed to the heathen woman. This opinion is leaning to the majority of scholars Syafi'iyyah. Abu Sa'ud said Hanafiyyah of scholars, that he menshahihkan (justify) these two opinions on the madzhabnya ... "[Prof. Mohammad Ali al-Saayis, Tafsiir Ayaat al-Ahkaam, p. 164]
Thus, the scholars have different opinions on the law of a Muslim woman to show her private parts in front of unbelievers. Then, the opinion which rajih.
The opinion Rajih
Rajih opinion in this matter is the opinion stated by Imam Ibn al-'Arabiy, Imam Al-Ghazali, said that a Muslim woman is allowed to show or seen her nakedness in the presence of infidel women.
The reason, dlamir (pronoun) in this paragraph serves as ittibaa lil '(to follow) and replacing the al-niswah or al-Nisa' (female). Mufassiriin Shaykh, Imam Ibn Al 'Arabiy states that the above verse (Surat an-Nuur: 31) has more than 25 dlamir (pronoun) who in al-Quran is not known whether he had in common. Therefore, this dlamir called back for the purpose of "ittibaa '".
In addition, idlaafah the phrase "Nisa` ihinna "not addressed to the caller maknawiy (daa 'ma'nawiy), but is intended for the caller lafdziy (daa' lafdziy) to ensure eloquence. This case is similar with the two dlamir (two pronouns) that the idlafah to two dlamirnya; as God Almighty, "
فألهمها فجورها وتقواها
"The soul that God inspired the (road) wickedness and piety". (TQS Ash Shams (91): 8). The purpose of this clause is; "alhamahaa fujuur wa al-al-taqway" (God inspired wickedness and sin "). On the basis of the lawyer-idlafah's two to two dlamir to follow (ittibaa ') dlamir-dlamir contained in the initial letter, that "wasy Syamsi dluhahaa wa". (TQS Ash Shams (91): 1). Other similar cases, there is the word of God Almighty;
كذبت ثمود بطغواها
"(The) Thamud denied (apostles) because they exceed the limit". [TQS Ash Shams (91): 11]. The purpose phrase "bithaghwaahaa" in this verse is, "bi al-thughway" or "al-thughyaani". Therefore, the mention dlamiir Tsamuud not necessary, however, he still mentioned "Muhsin al-muzaawijah li" (enhance partner).
The narrations are presented jurists such as these narrations;
عن ابن عباس: أو نسائهن {}, قال: هن المسلمات لا تبديه ليهودية ولا نصرانية, وهو النحر والقرط والوشاح, وما لا يحل أن يراه إلا محرم. وأخرج سعيد بن منصور, وابن المنذر, والبيهقي في سننه
"From Ibn 'Abbas: [au-Nisa' ihinna], he said," He is Muslimaat women who should not reveal her nakedness to the Jewish women and Nashraniy, the neck, earrings, and, sash, and the parts that should not be viewed unless mahram ". [HR. Manshuur Sa'id, Ibn Mundhir, and Imam Baihaqiy in his Sunan]
وروى سعيد: حدثنا جرير, عن ليث, عن مجاهد قال: لا تضع المسلمة خمارها عند مشركة; لأن الله تعالى يقول: {} أو نسائهن فليست من نسائهن.
"Sa'id narrated," Jarir has narrated to us, from Layth from Mujahid, that he said, "Do not be a Muslim woman remove her veil in front of her idolatrous. Therefore, Allah Almighty says, "Nisa` au ihinna ", and women are not polytheists include" Nisa `ihinna".
وعن مكحول وعبادة بن نسي: أنهما كرها أن تقبل النصرانية واليهودية والمجوسية المسلمة.
"From Makhuul and 'Ubadah bin Nusayyi told them that if a woman hates Nashraniy, Jewish, or Muslim woman kissing Majusiy".
عن عمر بن الخطاب: أنه كتب إلى أبي عبيدة: أما بعد, فإنه بلغني أن نساء من نساء المسلمين يدخلن الحمامات مع نساء أهل الشرك, فانه من قبلك عن ذلك, فإنه لا يحل لامرأة تؤمن بالله واليوم الآخر أن ينظر إلى عورتها إلا أهل ملتها. وأخرج ابن أبي شيبة, وابن المنذر
"From Umar ra was told that he had sent a letter to Abu 'Ubaidah ra," Amma ba'du. Indeed, the news had reached me, that there are some Muslim women into the public baths along with idolatrous women, forbid the people who were under tanggungjawabmu of it. Indeed, it is not lawful for a woman who believes in Allah and the Last Day to see her nakedness, except by a woman who co-religionists ". [HR. Ibn Abi Syaibah, and Ibn Mundhir]: behold, these narrations used as evidence are not valid. Because, above all the history mauquf not marfu '. In fact, the hadith mauquf berhujjah obviously utterly rejected.
Thus, rajih opinion in this matter is the opinion stated by Imam Ibn al-'Arabiy, and other scholars are in line with his opinion.
The May Seen limits Aurat
Basically, the letter An Nuur (24): 31 does not provide a firm limit where the nakedness of a woman who may be seen in the presence of infidel women. It's just that, a Muslim woman must keep her honor by not opening the nakedness of the taboo (such as breast, genitals, thighs, etc.) in the presence of infidel women. He should wear decent clothes, and not condescending.
If a woman in public life, then she should cover her nakedness, and wearing a headscarf and veil (khimar). Because the Shari'a has required close the genitals and the Muslim woman wearing Islamiy (headscarf and veil) in public life; again regardless of with whom he interacts. This provision is based on the word of God Almighty;
وليضربن بخمرهن على جيوبهن
"And let them put her veil cloth to his chest .." (TQS. al-Nuur: 31)
This paragraph contains a command from God Almighty that a woman wearing a khimar (headscarf), which can cover the head, neck, and chest.
Imam Ibn Lisaan Mandzur in the book of al-'Arab said: al-khimaar li al-mar `ah: al-nashiif (khimar for women is al-nashiif (head covering). There is also a state; khimaar is a fabric cover that is used woman to cover her head. plural form is akhmirah, khumr or khumur. [2]
Command while wearing the hijab is mentioned by sharih in the word of God Almighty;
ياأيها النبي قل لأزواجك وبناتك ونساء المؤمنين يدنين عليهن من جلابيبهن ذلك أدنى أن يعرفن فلا يؤذين وكان الله غفورا رحيما
"O Prophet tell your wives, your daughters and wives of the believers:" Let them extend their scarf around your body. " That is so they are easier to be recognized, therefore they are not disturbed. And Allah is Oft-forgiving, Most merciful ". (TQS. al-Ahzab: 59)
This verse is very clear orders to the believing women to wear hijab. As is the veil is milhafah (clothes brackets) and mula'ah (long cloth without seam). In the dictionary al-Muhith stated, that the veil is like sirdaab (tunnel) or sinmaar (hallway), ie loose clothing or clothing clothes for women than any brackets or cloth that can cover daily wear clothes like the brackets. "[Definition of al -Muhith]. While the dictionary al-Shahhah, al-Jauhari said, "the veil is long and loose cloth (milhafah) is often referred to mula'ah (clothes brackets)." [Al-Shahhah Dictionary, al-Jauhariy]
Apart from having to wear a veil (khimar) and the hijab, Muslim women are also prohibited from "tabarruj" when in public life. Tabarruj is excessive preening for her beauty shows. Allah Almighty has forbidden tabarruj. Allah Almighty says;
والقواعد من النساء اللاتي لا يرجون نكاحا فليس عليهن جناح أن يضعن ثيابهن غير متبرجات بزينة
"Women-old woman who had stopped haidl and pregnancy do not want to marry again, no blame on them without intending to take off their clothes to show her jewels (tabarruj)." (TQS. al-Nuur: 60)
If the old woman forbidden to tabarruj, still more women who are not old and still has the desire to get married.
Imam Ibn Mandzur, in Lisaan al-'Arab states, "Wa al-tabarruj: idzhaar` ah al-mar ziinatahaa mahaasinahaa wa li al-rijaal (tabarruj is showing jewelry and limb to put jewelry to non-mahram men. " [3]
This is the constraints that must be understood by Muslim women when she was in public life. And Allaah knows best Shawab bish. [SR]
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[1] Imam Ibn 'Asyuur, al-Tahriir wa al-Tanwiir, chapters 9, p. 471; Imam Asy Syaukaniy, Fath al-Qadiir, chapters 5, p. 209; Imam al-Baghawiy, Tafsir al-Baghawiy, chapters 6, p. 35: Imam al-Mawardiy, al-Naktu wa al-'Uyuun, chapters 3, p. 169; Imam al-Khazin, Lubaab Ta'wiil fi al-al-Tanziil Ma'aaniy, juz 4, p. 500; and so on.
[2] Imam Ibn Mandzur, Lisaan al-'Arab, juz 4/257
[3] Imam Ibn Mandzur, Lisaan al-'Arab, juz 2/212; Tafsir Qurthubiy, juz 10/9; Imam al-Raaziy, Mukhtaar al-Shihaah, p.46; Imam Syaukaniy, Fath al-Qadiir, juz 3 / 125; Imam Suyuthiy, Jalalain, juz 1/554; al-Jashshash, Ahkaam al-Quran 2, chapters 5/230; Imam al-Nasafiy, Tafsir al-Nasafiy, juz 3/305; Ruuh al-Ma'aaniy , juz 22/7-8, and so on.
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