Apakah orang arab saja yang pakai jubah? Untuk supaya Anda tidak dicap tak berpengetahuan umum, baiklah saya beritahukan bahwa semua bangsa yang berdiam di gurun pasir [desert) atau setangah gurun pasir [semi desert] berpakaian a la jubah dalam bahasa arab disebut "garabeya". Orang Tionghoa zaman dulu pun pakai semacam jubah cumpa tanpa turban.
> > Från: dicky riyadi <[EMAIL PROTECTED]> > Datum: 2004/10/22 Fri PM 02:35:51 CEST > Till: [EMAIL PROTECTED] > Ämne: [ppiindia] Yesus pake kemben > > > > betul..., coba wanita pake kemben ke gereja ya... > > lha wong yesus saja pake jubah arab lho....wanita di filme yesus juga pake > kerudung... > > > > RG Nur Rahmat <[EMAIL PROTECTED]> wrote: > > > > [EMAIL PROTECTED] wrote: > > *********************** > No virus was detected in the attachment no filename > > Your mail has been scanned by InterScan. > ***********-*********** > > > 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? > > > > > > > *************************************************************************** > Berdikusi dg Santun & Elegan, dg Semangat Persahabatan. Menuju Indonesia yg Lebih > Baik, in Commonality & Shared Destiny. www.ppi-india.uni.cc > *************************************************************************** > __________________________________________________________________________ > Mohon Perhatian: > > 1. Harap tdk. memposting/reply yg menyinggung SARA (kecuali sbg otokritik) > 2. Pesan yg akan direply harap dihapus, kecuali yg akan dikomentari. > 3. Lihat arsip sebelumnya, www.ppi-india.da.ru; > 4. Posting: [EMAIL PROTECTED] > 5. Satu email perhari: [EMAIL PROTECTED] > 6. No-email/web only: [EMAIL PROTECTED] > 7. kembali menerima email: [EMAIL PROTECTED] > > Yahoo! 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