[ppi] [ppiindia] Re: Ibu presiden tak berjilbab

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>>>>>>>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.<<<<<<



Kalau saya pulang malam kerumah, naik tram , bus atau underground, 
dan melihat wanita berpakaian biasa2 saja (tak pakai bikini lho), 
misalnya yang mau ke opera atau ke concert, rambut terbuka, busana ya 
sesuai musim, tak ada satu manusiapun yang mengusiknya...(tentu saja, 
satu dari 1000 ada kejadian yang tak menyenangkan, namun ini bukan 
rule). 

Juga bila sudah larut malam...Betapa bahagianya wanita dibelahan bumi 
ini.

Kalau pria tak mampu menahan diri, dan menjadi aneh melihat wanita 
yang menarik, berbusana biasa2 saja, ya ini namanya peradaban yang 
belum jauh berkembang. Rata2 pria yang gentleman tak akan terasa 
ter "tantang" berbuat yang tak sopan, melihat wanita berbusana 
apapun. 

Kecuali...kalau mereka belum dewasa dalam bathin.

Di Europa hanya sebagian kecil wanita memakai busana sedemikian rupa, 
agar "tak terganggu", sebagian besar relaxed saja. Juga banyak 
wanita2 dari negeri2 Arab yang berbusana ala Europa, inipun tak 
menarik perhatian pria samasekali...tak ada yang memalingkan kepala, 
melotot, apalagi tak sopan..

Mungkin ini, 2000 tahun yang silam.

RMDH








--- In ppiindia@xxxxxxxxxxxxxxx, RG Nur Rahmat <garnizoon70@xxxx> 
wrote:
> 
> 
> arriko.indrawan@xxxx wrote:
> 
> ***********************
> No virus was detected in the attachment no filename
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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.ht
ml
> 
> 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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