🌈 Tajwid Surat An Nur Ayat 31 You are not right. Let's discuss.

Assaamualaikum warohmatullohi Wabraokaatuh Alhamdulillah bertemu kembali dengan saya masrozakdotcom dalam pembahasan tajwid ayat – ayat tertentu dalam Al Qur’an. Mudah – mudahan dengan adanya pembahasan ini bisa membantu pembelajaran menjadi lebih mudah. Aamiin. Baiklah untuk kali ini ayat yang akan di bahas tajwidnya kali ini adalah surat an nur ayat 51. Supaya lebih mudah memahaminya silahkan simak pembahasan – pembahasan berikut ini 1. Apa itu Mad dan Apa saja 2. Tajwid Mim Mati Bertemu dengan Huruf Hijaiah 3. Tajwid Lam Ta’rif Cara menentukannya 4. Idghom Bigunah Baiklah silahkan simak saja pembahasan – pebhasan tersebut, karena pada pembahasan ayat kali ini mengandung tajwid – tajwid tersebut. Surat An Nur Ayat 51 Baiklah sebelum membahas langsung tajwidnya silahkan simak terlebih dahulu ayatnya berikut ini. Tajwid Surat An Nur Ayat 51 Silahkan perhatikan ayat berikut ini yang sudah diberikan tanda khusus 1. Ayat yang diberikan tanda garis warna merah muda tajwidnya adalah gunnah musyadaddah atau wajibul gunnah 2. Ayat yang diberikan tanda garis warna merah ungu tajwidnya adalah mad thobi’i 3. Ayat yang diberikan tanda garis warna biru tajwidnya adalah mad lin / harfuin 4. Ayat yang diberikan tanda garis warna hijau tajwidnya adalah mad jaiz mungfasil 5. Ayat yang diberikan tanda garis warna merah tajwidnya adalah idhar safawi 6. Ayat yang diberikan tanda garis warna coklat tajwidnya adalah mad wajib mutasil 7. Ayat yang diberikan tanda garis warna hitam tajwidnya adalah mad arid lisukun 8. Ayat yang diberikan tanda lingkaran warna merah muda tajwidnya adalah idgham bigunnah Demikian pembahasan tajwid surat an nur ayat 51, semoga bermanfaat. Silahkan berkomentar atau menambahkan jika ada ha yang kurang di kolom komentar. Terimaksih atas perhatiannya. Kurang lebihnya mohon dimaafkan Wassaamualaikum Warohmtullohi Wabarokaatuh.

Bahasan Surat an-Nur ayat 31 - Muqoddimahku 31 - YouTube Kandungan Surat An nur ayat 31 – Thayyibah QS 24 31 Quran Surat An Nur Ayat 31 Terjemah Bahasa Indonesia - Al Quran Indonesia Terjemahan AlQuran surah annur ayat 31 - 40 Tajwid Surat An Nur ayat 31 – DUNIA ISLAMKU An-Nur Ayat 31 dan Kandungan An-Nur tentang Perintah Menjaga Pandangan, Menjaga Kemaluan dan Menjaga Aurat Konsep menutup aurat dalam Al-Qur’an surat al-Nūr ayat 30-31 dan implementasinya dalam pendidikan Islam - Walisongo Repository Terjemah surat an-nur ayat 31 - Surah An Nuur ayat 31 [QS. 2431] » Tafsir Alquran Surah nomor 24 ayat 31 Kandungan Qur’an Surat An-Nur Ayat 31 Tentang Mukminat Surat An Nur Ayat 31 Dan Artinya - Bacaan Surat Al-Hujurat 18 Ayat Lengkap Bahasa Arab, Hukum Tajwid Al-Quran Surat An-Nur Ayat 31 Lengkap An-Nur ayat 31 - YouTube Surah An-Nur 27-29 PDF Surat An - Nur Ayat 30 - 31 😊😊😊 - Kata Kata Bijak Muslim Facebook Surat Annur Ayat 31 Teks Arab dan Latin Serta Artinya Perkata Lengkap QS 24 43 Quran Surat An Nur Ayat 43 Terjemah Bahasa Indonesia - Al Quran Indonesia Tajwid Surat An Nur ayat 31 - MasRozak dot COM Surat An Nur Ayat 2, Arab Latin, Arti, Tafsir dan Kandungan Surat An Nur Ayat 31 Rohani Islam 92 Twitterren “Hayoo Allah bilang apa di kedua surat dan ayat tersebut? Ini firman Allah di surat annur ayat 31.. Tilawah Surah An Nur Ayat 30 31 - YouTube QS. Annur Ayat 31 Tak Pernah Benarkan LGBT H♛b3 QS 24 35 Quran Surat An Nur Ayat 35 Terjemah Bahasa Indonesia - Al Quran Indonesia Isi kandungan surat an nur ayat 30 - Surah An-Nur - Wikipedia bahasa Indonesia, ensiklopedia bebas Surat An Nur Ayat 31 Perintah untuk Menutup Aurat Ingin dapat Petunjuk Jodoh dari Allah, Pahami Surat An-Nur Ayat 26 - Cerdik Indonesia Risalah Muslimah Mentadaburi Surat An Nur Ayat 31 2 l Ustadz Ahmad Zainuddin, Lc. - YouTube Surat An-Nur Ayat 31 Surat An Nur Ayat 31 Perintah untuk Menutup Aurat Hukum Tajwid Surat An Nur Ayat 2 Beserta Alasannya Lengkap Tajwid Surat An Nur Ayat 31 – Isi Kandungan Surat An Nur Ayat 31, Perintah Menjaga Kehormatan Diri - Mantra Sukabumi Tafsir An-Nur Ayat 31 Apakah Muslimah Harus Berhijab Panjang? - Bincang Muslimah Surah An-Nur Ayat 31; Terjemahan dan Tafsir Al-Qur’an - Tafsir Surat An-Nur Ayat 31 Latar Belakang Surah an Nur Ayat 30-31, Mengenai Aurat & Jilbab – Yayasan Sekar Mentari QS 24 21 Quran Surat An Nur Ayat 21 Terjemah Bahasa Indonesia - Al Quran Indonesia Arti perkata surat annur ayat 31 - Tafsir Surat An-Nur Ayat 32 – Kisaran Mengaji Asbabun Nuzul Sebab Turunnya Ayat-Ayat Al Qur’an Surat An-Nuur Ayat 31 - ULAMA DUNIA MAYA Surat An-Nur ayat 1-64 dan Terjemahnya Bahasan al-Bayyinah ayat 5 - Muqoddimahku QS 24 33 Quran Surat An Nur Ayat 33 Terjemah Bahasa Indonesia - Al Quran Indonesia Tafsir Surat An-Nur Ayat 30-31 Archives - Tafsir Al Quran Referensi Tafsir di Indonesia Tilawah Surah An Nur Ayat 30 31 - YouTube surat+an-nur+ayat+31 Isi Kandungan Al-Qur’an Surat An-Nur Ayat 31 Tentang Pandangan, Kemaluan dan Aurat - Bacaan Madani Bacaan Islami dan Bacaan Masyarakat Madani Tajwid Surat An Nur Ayat 35 - MasRozak dot COM Surat An-Nur Ayat 33 Hukum Tajwid Surat An-Nur Ayat 3 Beserta Dengan Alasannya Tafsir Singkat Surat An-Nur 27-31 - Ustadz Zaenuddin Al-Anwar - YouTube Tahukah kalian? Dalam Al-Quran surat An-Nur ayat 31, Alla… Flickr Surah An Nur Ayat 1-64 Lengkap Beserta Arab dan Artinya Bahasa Indonesia - Jatim Network JILBAB MENUTUP AURAT PEREMPUAN Analisis Surat An Nur Ayat 31 Meluruskan Pemahaman tentang Surah An-Nur Ayat 55 - Jalan Damai Jaga Pandangan & Tutuplah Aurat, Tafsir Surat An-Nur ayat 31, Bagian 2 Habis - Konsep pendidikan akhlak dalam Al-Qur’an surat An-Nur ayat 31 Analisis ilmu pendidikan Islam - Digital Library UIN Sunan Gunung Djati Bandung Al Quran Al Wasim A4 Transliterasi Terjemah Perkata Shopee Indonesia dr. Syazili Mustofa, M. Biomed Fakultas Kedokteran Universitas Lampung - ppt download PAKE KERUDUNG YUK !!!!. - ppt download miw. ar Twitter “Padahal ayat alquran jelas2 mendahulukan dlm memerintahkan laki2 dlm menjaga pandangan dan kemaluan mereka, baru kemudian memerintahkan wanita untuk menjaga pandangan dan auratnya. Surat An Nur ayat 30-31.… ” Surah An Nuur ayat 30 [QS. 2430] » Tafsir Alquran Surah nomor 24 ayat 30 Surat An-Nur [2430-31] - The Noble Qur’an - القرآن الكريم Pemahaman dan implementasi para santriwati terhadap surat An Nur ayat 31 Studi kasus di PPIT Al Huda dan PPTQ Ulul Albab - Digital Library UIN Sunan Gunung Djati Bandung Surat Yusuf Ayat 31 [PDFTXT] Makna Perhiasan Dalam Qur’an Surat An-Nur Ayat 31 • BangkitMedia 024 Surah An Noor by Mishary Al Afasy iRecite - YouTube Salah Memahami Terjemahan Al-Qur’an Surat An-Nur Ayat 31 Wajibkah Muslimah Berjilbab PDF Surah An-Nur Ayat - Analisis Surah An-Nur Ayat 31 Terjemahan \u201cDan katakanlah kepada perempuan-perempuan yang beriman supaya menyekat pandangan Course Hero Bahasan Surat Muhammad ayat 31 - Muqoddimahku PDF Viewer Pemahaman dan implementasi para santriwati terhadap surat An Nur ayat 31 Studi kasus di PPIT Al Huda dan PPTQ Ulul Albab - Digital Library UIN Sunan Gunung Djati Bandung Apa kandungan dan makna dari surat An-Nur ayat 30-31 ? - Muslim - Dictio Community TERJEMAH, MUFRODHAT, ASBABUN NUZUL, KANDUNGAN AYAT, MUNASABAH, DAN TAFSIR AL-QUR’AN SURAH AN-NUR AYAT 30 DAN 31 - KUMPULAN MAKALAH Surah An Nuur ayat 15 [QS. 2415] » Tafsir Alquran Surah nomor 24 ayat 15 Arti Perkata Surat An-Nur Ayat 2 dengan Teks Arab, Latin dan Terjemah Ingin dapat Petunjuk Jodoh dari Allah, Pahami Surat An-Nur Ayat 26 - Cerdik Indonesia Surah berpakaian PDF Konsep pendidikan akhlak dalam Al-Qur’an surat An-Nur ayat 31 Analisis ilmu pendidikan Islam - Digital Library UIN Sunan Gunung Djati Bandung PENDIDIKAN AKHLAK DALAM BERPAKAIAN BAGI PEREMPUAN MENURUT SURAT AN-NUR AYAT 31 DAN AL-AHZAB AYAT 59 THORIQOTUNA Jurnal Pendidikan Islam Penafsiran Sayyid Quthb tentang Khimar dalam Al Quran Surat an Nur Ayat 31. Hukum Bacaan Surah An Nur Ayat 2 – Belajar Tafsir Surat An-Nur Ayat 31 Surah An Nuur ayat 33 [QS. 2433] » Tafsir Alquran Surah nomor 24 ayat 33 Surat An-Nur Ayat 30 Pengertian Aurat, Siapa Saja yang Boleh Melihat Aurat Perempuan Sesuai Al Quran Surat Annur Ayat 31? - Hukum Tajwid An Nur Ayat 2 PAKAIAN SEBAGAI GEJALA MODERNITAS Kajian Surat Al-Ahzab Ayat 59 dan Surat Al-Nur Ayat 31 Jurnal At-Tibyan Jurnal Ilmu Alqur’an dan Tafsir LARANGAN PERGAULAN BEBAS DAN PERBUATAN ZINA - ppt download Forum Muslim Tafsir Al Qur’an Surat An Nur Ayat 31 Surat An-Nur [2425-31] - The Noble Qur’an - القرآن الكريم Masalah Jilbab Sudah Selesai Sejak Turun Qs An-Nur 31 dan Al-Ahzab 59 Bidang IPMawati PD IPM Polewali Mandar - surat An-nur ayat 31 وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ وَلَا Buku Perhiasan Wanita - Tadabbur Surat An-Nur Ayat 30 Dan 31 Lazada Indonesia Jual Perhiasan Wanita Tadabbur Surat An Nur ayat 30 dan 31 - Kota Yogyakarta - Akhy Agency Tokopedia Aurat perempuan

وَقُل لِّلْمُؤْمِنَٰتِ يَغْضُضْنَ مِنْ أَبْصَٰرِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ أَوْ أَبْنَآئِهِنَّ أَوْ أَبْنَآءِ بُعُولَتِهِنَّ أَوْ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ أَخَوَٰتِهِنَّ أَوْ نِسَآئِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَٰنُهُنَّ أَوِ ٱلتَّٰبِعِينَ غَيْرِ أُو۟لِى ٱلْإِرْبَةِ مِنَ ٱلرِّجَالِ أَوِ ٱلطِّفْلِ ٱلَّذِينَ لَمْ يَظْهَرُوا۟ عَلَىٰ عَوْرَٰتِ ٱلنِّسَآءِ ۖ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ ۚ وَتُوبُوٓا۟ إِلَى ٱللَّهِ جَمِيعًا أَيُّهَ ٱلْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ Arab-Latin Wa qul lil-mu`mināti yagḍuḍna min abṣārihinna wa yaḥfaẓna furụjahunna wa lā yubdīna zīnatahunna illā mā ẓahara min-hā walyaḍribna bikhumurihinna 'alā juyụbihinna wa lā yubdīna zīnatahunna illā libu'ụlatihinna au ābā`ihinna au ābā`i bu'ụlatihinna au abnā`ihinna au abnā`i bu'ụlatihinna au ikhwānihinna au banī ikhwānihinna au banī akhawātihinna au nisā`ihinna au mā malakat aimānuhunna awittābi'īna gairi ulil-irbati minar-rijāli awiṭ-ṭiflillażīna lam yaẓ-harụ 'alā 'aurātin-nisā`i wa lā yaḍribna bi`arjulihinna liyu'lama mā yukhfīna min zīnatihinn, wa tụbū ilallāhi jamī'an ayyuhal-mu`minụna la'allakum tufliḥụnArtinya Katakanlah kepada wanita yang beriman "Hendaklah mereka menahan pandangannya, dan kemaluannya, dan janganlah mereka menampakkan perhiasannya, kecuali yang biasa nampak dari padanya. Dan hendaklah mereka menutupkan kain kudung kedadanya, dan janganlah menampakkan perhiasannya kecuali kepada suami mereka, atau ayah mereka, atau ayah suami mereka, atau putera-putera mereka, atau putera-putera suami mereka, atau saudara-saudara laki-laki mereka, atau putera-putera saudara lelaki mereka, atau putera-putera saudara perempuan mereka, atau wanita-wanita islam, atau budak-budak yang mereka miliki, atau pelayan-pelayan laki-laki yang tidak mempunyai keinginan terhadap wanita atau anak-anak yang belum mengerti tentang aurat wanita. Dan janganlah mereka memukulkan kakinyua agar diketahui perhiasan yang mereka sembunyikan. Dan bertaubatlah kamu sekalian kepada Allah, hai orang-orang yang beriman supaya kamu di atas merupakan Surat An-Nur Ayat 31 dengan text arab, latin dan terjemah artinya. Ada sekumpulan kandungan mendalam dari ayat ini. Terdokumentasikan sekumpulan penafsiran dari banyak ulama mengenai isi surat An-Nur ayat 31, antara lain sebagaimana di bawah ini📚 Tafsir Al-Muyassar / Kementerian Agama Saudi ArabiaDan katakanlah kepada wanita-wanita Mukminah, agar mereka menundukkan pandangan mereka terhadap aurat-aurat yang tidak boleh mereka lihat, dan agar memelihara kemaluan mereka dari perkara yang Allah haramkan. Dan janganlah mereka memperlihatkan perhiasan mereka dihadapan kaum lelaki. Akan tetapi, sebaliknya, hendaknya mereka berusaha keras untuk menyembunyikannya, kecuali pakaian luar yang biasa mereka kenakan, bila dalam pakaian itu tidak ada unsur yang membangkitkan fitnah, dan hendaknya mereka menurunkan tutup-tutup kepala mereka pada celah-celah terbuka di bagian atas baju mereka yang ada di bagian dada, dan menutup wajah-wajah mereka, sehingga akan tertutup lebih sempurna. Dan janganlah mereka mempertontonkan perhiasan mereka yang tersembunyi, kecuali pada suami-suami mereka, sebab suami-suami boleh melihat dari tubuh mereka hal-hal yang tidak boleh dilihat orang lain. Sementara sebagian bagian tubuh, seperti wajah, leher, dua tangan dan lengan, boleh dilihat oleh ayah-ayah mereka, ayah-ayah suami mereka, anak-anak mereka, anak-anak suami-suami mereka, saudara-saudara lelaki mereka, anak-anak saudara-saudara lelaki mereka, anak-anak saudara-saudara perempuan mereka, atau perempuan-perempuan yang beragama islam, bukan yang kafir, atau hamba-hamba sahaya yang mereka miliki, atau para pelayan laki-laki yang sudah tidak memiliki hasrat dan kebutuhan terhadap wanita, seperti orang-orang dungu yang sekedar mengikuti orang lain untuk makan dan minum semata, atau anak-anak laki-laki yang masih kecil yang belum mengerti tentang aurat-aurat wanita, dan belum ada pada mereka nafsu janganlah mereka menghentak-hentakkan kaki mereka saat berjalan, supaya memperdengarkan suara perhiasan yang tersembunyi seperti gelang kaki dan lainnya. Dan kembalilah kalian wahai kaum Mukminin kepada ketaatan kepada Allah dalam perkara yang Dia memerintahkan kalian untuk itu, berupa sifat-sifat indah dan akhlak-akhlak terpuji ini, dan tinggalkanlah segala yang menjadi kebiasaan kaum jahiliyah, berupa perilaku-perilaku dan sifat-sifat rendah, dengan harapan kalian dapat beruntung memperoleh kebaikan dunia dan akhirat.📚 Tafsir Al-Mukhtashar / Markaz Tafsir Riyadh, di bawah pengawasan Syaikh Dr. Shalih bin Abdullah bin Humaid Imam Masjidil Haram31. Dan katakanlah kepada wanita-wanita yang beriman agar mereka menahan pandangannya dari melihat hal-hal yang tidak halal bagi mereka berupa aurat, dan agar mereka menjaga kemaluan mereka dengan menjauhi perbuatan keji dan dengan menutup aurat mereka, dan janganlah mereka menampakkan perhiasannya kepada laki-laki asing yang bukan mahramnya kecuali yang biasa nampak darinya yang tidak mungkin untuk disembunyikan seperti pakaian. Dan hendaklah mereka menutupkan kain kerudung ke dada mereka agar menutup rambut, kepala, wajah dan leher mereka. Dan janganlah menampakkan perhiasan mereka yang tersembunyi kecuali kepada suami, ayah mereka, ayah suami, putra-putra mereka, putra-putra suami mereka, saudara-saudara laki-laki mereka, putra-putra saudara lelaki mereka, putra-putra saudari mereka, wanita-wanita yang amanah dan terpercaya –baik muslimah atau kafir-, budak-budak yang mereka miliki –baik laki-laki atau wanita-, pelayan laki-laki yang tidak mempunyai keinginan syahwat terhadap wanita, atau anak-anak yang belum mengerti tentang aurat wanita lantaran masih kecil. Dan janganlah kaum wanita menghentakkan kakinya dengan tujuan agar diketahui perhiasan yang mereka sembunyikan seperti gelang kaki dan semisalnya. Dan bertobatlah kamu sekalian kepada Allah, hai orang-orang yang beriman dari pandangan kalian terhadap yang tidak halal dan maksiat lainnya, supaya kalian beruntung dengan meraih apa yang kalian citakan, dan selamat dari apa yang kalian takuti.📚 Tafsir Al-Madinah Al-Munawwarah / Markaz Ta'dzhim al-Qur'an di bawah pengawasan Syaikh Prof. Dr. Imad Zuhair Hafidz, professor fakultas al-Qur'an Universitas Islam Madinah31. Dan katakanlah juga kepada para wanita yang beriman agar mereka menundukkan pandangan dari apa yang tidak boleh dilihat dan menjaga kemaluan mereka dari apa yang Allah haramkan, dan janganlah mereka menampakkan keindahan mereka kepada para lelaki melainkan yang boleh ditampakkan yaitu pakaian yang nampak. Dan hendaklah mereka menggunakan penutup kepala mereka untuk sekaligus menutupi muka dan lubang pakaian pada bagian leher mereka. Dan janganlah mereka menampakkan perhiasan dan keindahan mereka yang tersembunyi melainkan bagi para suami mereka. Adapun perhiasan yang nampak seperti celak, kalung, anting, dan gelang, selama pada batas wajah dan dua telapak tangan maka boleh ditampakkan di rumah bagi ayah, ayah suami mertua, anak kandung -termasuk di dalamnya cucu dari jalur anak laki-laki atau perempuan, cicit, dan seterusnya- anak suami, saudara laki-laki, anak saudara laki-laki keponakan, anak saudara perempuan, wanita muslimah yang melayani mereka, budak laki-laki yang mereka miliki, atau pelayan laki-laki yang tidak memiliki syahwat terhadap aurat wanita. Adapun gelang kaki tidak boleh mereka tampakkan, dan mereka dilarang menghentakkan kaki mereka ketika berjalan yang bertujuan agar membunyikan suara gelang kaki yang tertutup di balik pakaian. Wahai orang-orang beriman, dan bertaubatlah kalian semua dari menyelisihi hukum-hukum yang agung ini agar kalian dapat meraih kebahagiaan dunia dan akhirat. Imam at-Thabari meriwayatkan dengan sanad hasan dari Ali bin Abi Thalhah, dari Ibnu Abbas Dalam firman Allah وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا Dan janganlah mereka menampakkan perhiasannya, kecuali yang biasa nampak dari padanya. Yang dimaksud dengan perhiasan yang biasa nampak darinya adalah wajah, celak mata, heina tangan, dan cincin; perhiasan-perhiasan ini boleh nampak ketika di rumah oleh orang yang bertamu kepadanya. Demikianlah pernyataan Ibnu Abbas, akan tetapi banyak ulama yang menyebutkan perkataan Ibnu Abbas ini secara utuh, sehingga pernyataan Ibnu Abbas tentang maksud dari potongan ayat ini adalah wajah dan dua telapak tangan bukan secara mutlak, namun terikat bahwa wanita itu boleh menampakkan wajah dan dua telapak tangannya saat berada di rumahnya bagi orang yang bertamu kepadanya. Dan hal ini dikuatkan dengan penafsirannya tentang firman Allah يَٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّأَزْوَٰجِكَ وَبَنَاتِكَ وَنِسَآءِ ٱلْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَٰبِيبِهِنَّ ۚ ذَٰلِكَ أَدْنَىٰٓ أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ ۗ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا Hai Nabi, katakanlah kepada isteri-isterimu, anak-anak perempuanmu dan isteri-isteri orang mukmin "Hendaklah mereka mengulurkan jilbabnya ke seluruh tubuh mereka". Yang demikian itu supaya mereka lebih mudah untuk dikenal, karena itu mereka tidak di ganggu. Dan Allah adalah Maha Pengampun lagi Maha Penyayang. al-Ahzab 59. at-Tafsir as-Shahih 4/334. Aisyah berkata, ketika turun ayat ketika turun ayat وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ Dan hendaklah mereka menutupkan kain kudung kedadanya Maka para wanita Muslimah ketika itu mengambil kain sarung mereka dan memotong bagian bawahnya untuk digunakan sebagai kain kudung. Shahih al-Bukhari 8/347 no. 4759, kitab tafsir surat an-Nur, bab ayat ini.Mau dapat pahala jariyah dan rezeki berlimpah? Klik di sini sekarang📚 Zubdatut Tafsir Min Fathil Qadir / Syaikh Dr. Muhammad Sulaiman Al Asyqar, mudarris tafsir Universitas Islam Madinah31. وَقُل لِّلْمُؤْمِنٰتِ يَغْضُضْنَ مِنْ أَبْصٰرِهِنَّ Katakanlah kepada wanita yang beriman “Hendaklah mereka menahan pandangannya Ayat ini sebagai dalil diharamkannya para wanita melihat sesuatu yang dilarang baginya, dan wajib bagi mereka untuk menjaga kemaluan mereka sebagaimana yang telah disebutkan dalam perintah menjaga kemaluan bagi para lelaki. وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ dan janganlah mereka menampakkan perhiasannya, kecuali yang biasa nampak dari padanya Yang biasa nampak pada mereka adalah pakaian, wajah, dan telapak tangan mereka. Ibnu Abbas dan Qatadah berkata perhiasan mereka yang biasa nampak adalah celak, gelang, henna, cincin, dan lain sebagainya; hal-hal ini dibolehkan bagi wanita untuk memperlihatkannya. Dan menurut Ibnu Umar dan pendapat lain dari Ibnu Abbas yang dimaksud adalah wajah dan kedua telapak tangan. وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ Dan hendaklah mereka menutupkan kain kudung kedadanya Makna الخمر adalah kain yang dipakai wanita untuk menutupi kepalanya. Sedangkan الجيب adalah lubang dari gamis yang dipakai untuk tempat masuknya kepala. وَلَا يُبْدِينَ زِينَتَهُنَّjanganlah menampakkan perhiasannya Yakni perhiasan mereka yang tersembunyi seperti rambut atau dada bagian atas. إِلَّا لِبُعُولَتِهِنَّkecuali kepada suami mereka Yakni suami-suami mereka. أو أبنائهن atau anak-anak mereka Termasuk dari mereka adalah para cucu mereka dan para keturunan mereka, begitu pula bapak dan kakek suami atau kakek dari jalur bapak atau ibu dan para pendahulu mereka; dan para anak suami mereka dan para keturunan mereka, serta anak-anak dari saudara laki-laki dan perempuan; begitu pula paman dari jalur bapak atau ibu juga seperti mahram yang lainnya dalam hal dibolehkannya melihat pada apa yang boleh dilihat oleh para mahram. Dan hukum bagi orang dengan hubungan persusuan sama hukumnya dengan orang yang memiliki hubungan nasab. أَوْ نِسَآئِهِنَّ atau wanita-wanita islam Mereka adalah wanita-wanita yang dikhususkan untuk dibolehkan dalam bergaul dengan mereka untuk memberi bantuan atau bersahabat. Terdapat pendapat mengatakan para wanita kafir tidak masuk dalam ayat ini baik itu para ahli dzimmah atau yang lainnya. Namun menurut madzhab hambali para wanita kafir dibolehkan melihat wanita Muslimah seperti yang dibolehkan bagi para wanita Muslimah lain. أَوْ مَا مَلَكَتْ أَيْمٰنُهُنَّatau budak-budak yang mereka miliki Masuk didalamnya budak laki-laki dan perempuan baik itu kafir atau muslim. أَوِ التّٰبِعِينَ غَيْرِ أُو۟لِى الْإِرْبَةِ مِنَ الرِّجَالِatau pelayan-pelayan laki-laki yang tidak mempunyai keinginan terhadap wanita Mereka adalah orang yang mengikuti tuan rumah, seperti pembantu, buruh, orang yang dikebiri, atau orang yang kurang akal yang tidak memiliki keinginan terhadap wanita. أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا۟ عَلَىٰ عَوْرٰتِ النِّسَآءِ ۖ atau anak-anak yang belum mengerti tentang aurat wanita Seorang manusia dikatakan sebagai anak kecil jika belum mencapai usia remaja dan belum memiliki syahwat untuk berjima’ serta belum mempedulikan aurat-aurat wanita. وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ ۚ Dan janganlah mereka memukulkan kakinyua agar diketahui perhiasan yang mereka sembunyikan Yakni janganlah seorang wanita menghentakkan kakinya ketika berjalan agar suara gelang kakinya dapat terdengar. وَتُوبُوٓا۟ إِلَى اللهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ Dan bertaubatlah kamu sekalian kepada Allah, hai orang-orang yang beriman Dalam ayat ini terdapat perintah untuk bertaubat, tidak ada perbedaan pendapat dalam kewajiban bertaubat, dan ini merupakan bagian dari kewajiban-kewajiban agama.📚 Li Yaddabbaru Ayatih / Markaz Tadabbur di bawah pengawasan Syaikh Prof. Dr. Umar bin Abdullah al-Muqbil, professor fakultas syari'ah Universitas Qashim - Saudi Arabia1 . Bukanlah merupakan suatu penyempitan wilayah hidup untuk seorang perempuan yang dijaga ketat oleh syariah dengan membatasi pergaulan mereka, larangan bercampur dengan kaum laki tanpa mahrom. Melainkan hal itu adalah upaya syariat dalam menjaga kemuliaan dan harga diri mereka, dan mewujudkan kebahagiaan yang hakiki bagi mereka; karena dengan menjaga diri dari ikhtilath akan tumbuh kehidupan yang indah dalam hati, dan dengan cara ini pula akan melahirkan hubungan kasih sayang yang erat antara dia dan suaminya serta hubungannya dengan kerabat. 2 . Dari ayat ini diambil suatu qaidah yang penting dalam syari'at yaitu { وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ } "Dan janganlah mereka memukulkan kakinyua agar diketahui perhiasan yang mereka sembunyikan" sebagai dalil qaidah saddu dzari'ah, hal yang dibolehkan dapat membawa kepada perkara yang diharamkan jika tujuannya adalah untuk memamerkan sesuatu yang dimiliki dari perhiasan. 3 . Tadabbur dari ayat { وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ } secara makna kaki dalam ayat ini telah tertutupi, sehingga dilarang adanya pergerakan yang menimbulkan nampaknya sesuatu yang telah tertutupi oleh kain. 4 . Pada penghujung ayat ini Allah berfirman tentang perintah menundukkan pandangan bertaubat dari dosa karenanya, ayat ini bahkan ditujukan kepada orang-orang yang beriman kepada-Nya. Hal ini menunjukkan bahwa dosa dalam penglihatan dan kemaluan. 5 . Ayat ini dijutukan kepada Ahli iman dan sebaik-baik makhluk ciptaan Allah agar mereka bertaubat setelah menyatakan keimanannya dan kesabaran serta jihad mereka kepada Allah. Kemudian kemenangan juga dikaitkan dengan taubat, sebagai syarat bahwa kemanangan hanya dapat diperoleh dengan senantiasa bertaubat kepada Allah ta'ala.📚 Tafsir Al-Wajiz / Syaikh Prof. Dr. Wahbah az-Zuhaili, pakar fiqih dan tafsir negeri Suriah31. Wahai Nabi, Katakanlah juga kepada orang-orang mukmin perempuan “Tahanlah pandangan kalian dan jagalah farji kalian dari sesuatu yang haram. Dua ayat itu menunjukkan pengharaman suatu pandangan. Sebaiknya mereka tidak menampakkan tempat-tempat yang penuh hiasan berupa perhiasan kecil dan sebagainya seperti pakaian yang penuh hiasan, pewarna-pewarna penghias kecuali sesuatu yang sewajarnya dilihat, yaitu pakaian yang hanya menampakkan wajah dan dua telapak tangan, dan sesuatu yang sukar disembunyikan serta sudah sewajarnya ditampakkan seperti cincin, celak dan cat kuku. Sedangkan gelang tangan, gelang kaki, kalung, dan mahkota/bando sesuatu yang diletakkan di atas rambut kepala, maka itu tidak boleh ditampakkan. Sebaiknya mereka juga menutupi kepala, leher, dan sesuatu di atas dada dan bagian Jaib celah di bagian atas baju yang menunjukkan sebagian dada dengan himar sesuatu yang digunakan wanita untuk menutupi kepalanya. Hal ini menunjukkan kewajiban menutup kepala dan dada. Dan sebaiknya mereka tidak menampakkan perhiasan-perhiasan tersembunyi mereka seperti bagian rambut atau yang di atas dada, kecuali untuk suami-suami mereka, bapak-bapak mereka, bapak-bapak suami mereka, anak-anak mereka termasuk cucu-cucu mereka sekalipun mereka baru lahir, bapak-bapak suami dan bapak dari bapak, atau bapak dari ibu sekalipun mereka sudah tua, begitu juga anak-anak suami jika mereka sudah lahir, anak-anak saudara laki-laki dan saudara perempuan, paman dan bibi yang masih mahram, pengasuh yang sudah menjadi keluarga, atau wanita muslim yang melayani dan menemani wanita kafir itu termasuk orang asing menurut para ulama, sedangkan mazhab Hanbali memperbolehkan wanita kafir melihat wanita muslim kecuali yang ada di antara pusar dan lutut atau pelayan wanita atau laki-laki yang tidak menginginkan mereka seperti orang yang sudah tua renta, orang yang dikebiri, orang yang bersifat kewanita-wanitaan, dan orang yang agak gila, atau anak kecil yang belum remaja dan belum bisa membedakan antara aurat wanita dan yang lainnya karena masih kecil.” Ath-Thiflu digunakan untuk menunjukkan satu atau sejumlah anak. Para wanita juga sebaiknya tidak menghentakkan kakinya saat berjalan sehingga suara gelang kaki mereka terdengar. Dan seharusnya kalian bertaubat atas pandangan terlarang yang telah kalian lakukan wahai orang-orang mukmin, supaya kalian bisa mendapatkan kebahagiaan dunia akhirat. Ayat ini diturunkan untuk Asma’ binti Martsad yang menganggap buruk wanita-wanita yang mendatanginya tanpa memakai penutup, menampakkan bagian dada dan sanggul-sanggul dapat pahala jariyah dan rezeki berlimpah? Klik di sini sekarang📚 Tafsir Ash-Shaghir / Fayiz bin Sayyaf As-Sariih, dimuraja’ah oleh Syaikh Prof. Dr. Abdullah bin Abdul Aziz al-Awaji, professor tafsir Univ Islam MadinahKatakanlah kepada para perempuan yang beriman, hendaklah mereka menjaga pandangan mereka} menahan pandangan mereka kepada sesuatu yang tidak diperbolehkan untuk mereka {memelihara kemaluan mereka, dan tidak menampakkan perhiasan mereka} dan tidak menampakkan sesuatupun berupa hiasan bagi orang asing {kecuali yang terlihat} kecuali sesuatu berupa perhiasan yang tampak yang tidak mungkin untuk disembunyikan, seperti menampakkan pakaian {Hendaklah mereka memakai} mengenakan {kain penutup} kain penutup di kepala mereka {ke dada mereka} ke bagian terbuka pakaian mereka di dada mereka {Hendaklah tidak menampakkan perhiasan mereka} dan tidak menampakkan perhiasan yang tersembunyi {kecuali kepada suami mereka} suami mereka {atau ayah mereka, ayah suami mereka, putra-putra mereka, putra-putra suami mereka, saudara-saudara laki-laki mereka, putra-putra saudara laki-laki mereka, putra-putra saudara perempuan mereka, para perempuan, hamba sahaya yang mereka miliki, atau para pelayan laki-laki yang tidak mempunyai keinginan} orang-orang yang tidak menginginkan wanita {atau anak-anak yang belum mengerti tentang aurat perempuan} belum mengetahui aurat perempuan dan tidak mengetahui keadaan mereka karena masih kecil {Hendaklah mereka tidak menghentakkan kakinya agar diketahui perhiasan yang mereka sembunyikan} perhiasan yang mereka sembunyikan seperti gelang kaki yang dipakai di kaki {Bertaubatlah kalian semua kepada Allah, wahai orang-orang yang beriman, agar kalian beruntung📚 Tafsir as-Sa'di / Syaikh Abdurrahman bin Nashir as-Sa'di, pakar tafsir abad 14 H31 setelah memerintahkan kaum Mukminin untuk menundukkan pandangan dan menjaga kemaluan mereka, Allah pun memerintahkan pada para wanita Mukminah dengannya. Allah berfirman, “katakanlah kepada wanita yang beriman,’ hendaklah mereka menahan pandangannya,’” dari melihat aurat-aurat dan lelaki dengan penuh syahwat dan pandangan lain yang terlarang. “dan menjaga kemaluannya,” dari kesempatan untuk dapat menyetubuhinya, menyentuh dan melihat yang diharamkan kepadanya. “dan janganlah mereka menampakkan perhiasannya,” seperti pakaian yang indah, perhiasan-perhiasan dan seluruh tubuhnya termasuk dalam pengertian perhiasan zinah. Manakala baju luar harus mereka kenakan, maka Allah berfirman, ”kecuali yang biasa Nampak darinya,” baju luar yang biasa dipakai, selama tidak memicu munculnya fitnah. “dan hendaklah mereka menutupkan kain kudung ke dadanya,” demikian ini agar lebih sempurna dalam menutupi. Ini menunjukkan bahwa perhiasan yang haram untuk ditampakkan adalah mencakup seluruh tubuh wanita sebagaimana yang telah kami katakan sebelumnya. Kemudian Allah mengulang kembali larangan menampakkan perhiasan, guna mengecualikan sebagiannya. firman Allah, “keculai pada suami mereka,” terhadap para suami mereka “atau ayah, mereka atau ayah suami mereka,” yang mencakup bapa itu sendiri, kakek dan seterusnya “atau putra-putra mereka, atau putra-putra suami mereka,” termasuk anak laki-lakinya atau anak-anak suaminya dan seterusnya dari keturunan mereka “ atau saudara-saudara laki-laki mereka, atau putra-putra saudara lelaki mereka,” saudara kandung, atau saudara seayah atau seibu, “atau putra-putra saudari perempun mereka, atau wanita-wanita mereka,” maksudnya boleh bagi para wanita untuk melihat kepada wanita yang lain seacara mutlak. Dimungkinkan juga idhafah penyandaran wanita mereka’ menunjukkan pengertian jenis wanita tertentu, yaitu wanita muslimah yang berasal dari jenis kalian. Di dalamnya, terdapat dalil bagi ulama yang bedrpendapat; Sesungguhnyaaurat seorang musliman tidak boleh dilihat oleh wanita dzimmiyyah non muslim “atau budak-budak yang mereka miliki,” sehingga dibolehkan bagi budak lelaki bila seluruh jiwanya milik seorang wanita, untuk melihat pada tuan wanitanya selama wanita tersebut memilikinya secara keseluruhan. Namun, bila kepemilikannya hilang atau sebagiannya saja, maka dia tidak di perbolehkan untuk melihatnya. “atau pelayan-pelayan lelaki yang tidak mempunyai keinginan terhadap wanita,” maksudnya [atau] orang-orang yang mengikuti kalian, bergantung pada kalian, baik dari kaum lelaki yang tidak mempunyai gejolak nafsu terhadap syahwat ini, semisal orang gila yang tidak sadar dengan apa yang terjadi, atau lelaki yang impoten yang sudah tidak mempunyai birahi lagi, baik pada kemaluan ataupun hatinya, semua jenis lelaki ini tidak dilarang untuk dilihat. “atau anak-anak yang belum mengerti tentang aurat wanita,” maksudnya, anak-anak, yang belum memasuki usia tamyiz kurang dari tujuh tahunan, mereka boleh melihat para wanita. Allah mengemukakan illatnya bahwa mereka “belum mengerti tentang aurat wanita” maksudnya belum mengerti aurat wanita,dan belum muncul nafsu syahwat pada mereka. Jadi, ini menunjukkan bahwa seorang wanita harus menutup auratnya dari pandangan seorang anak yang sudah memasuki usia tamyiz, karena ia telah memahami aurat wanita. “dan janganlah mereka memukulkan kakinya agar diketahui perhiasan yang mereka sembunyikan,” maksudnya janganlah menghentakkan kaki mereka ketanah agar perhiasan-perhiasan yang ada di kaki mereka bersuara semisal gelang kaki dan sejenisnya, hingga diketahui perhiasannya disebabkannya sehingga menjadi media menuju fitnah. Dapat dipetik dari ayat ini, dan ayat lain yang serupa, kaidah sad al-wasa’il keharusan menutup akses kepada kejelekan. Sesungguhnya sebuah perkara yang mubah, akan tetapi dapat menghantarkan kepada perbuatan haram atau ditakutkan akan terjadi perbuatan yang dilarang, maka perkara tersebut terlarang. Menghentakkan kaki ketanah, pada asalnya boleh, namun lantaran ia menjadi jalan tersibaknya perhiasan, maka ia dilarang. Usai memerintahkan sekumpulan perintah yang baik dan mewasiatkan wasiat-wasiat yang indah, sudah tentu akan terjadi kelalian dalam pelaksanaannya dari seorang MUkmin dalam masalah itu, maka Allah memerintahkan mereka untuk bertaubat. Allah berfirman, “dan bertaubatlah kamu sekalian kepada Allah, hai orang-orang beriman,” [karena seorang mukmin, keimanannya mengajak kepada taubat]. Kemudian Allah mengaitkan kebahagiaan dengannya. Allah berfirman, “supaya kamu beruntung,” sehingga tidak ada jalan menuju keberuntungan kecuali dengan bertaaubat, yaitu kembali dari hal-hal yang dibenci oleh Allah, baik lahir atau yang batin menuju perkara-perkara yang Dia cintai, baik secara lahir maupun batin. Keterangan ini menandakan bahwa setiap Mukmin membutuhkan taubat, lantaran Allah telah mengarahkan pembicaraan pada seluruh kaum Mukiminin. Dalam ayat ini juga termuat anjuran untuk berbuat ikhlas dalam bertaubat pada FirmanNya, “maka bertaubatlah kamu sekalian kepada Allah,” maksudnya bukan untuk tujuan selian wajahNya, berupa keselamatan dari gangguan-gangguan keduniaan, riya, sum’ah, atau orientasi-orientasi rusak lain.📚 Hidayatul Insan bi Tafsiril Qur'an / Ustadz Marwan Hadidi bin Musa, An-Nur ayat 31 Setelah Allah memerintahkan kaum mukmin menjaga pandangan dan kemaluan, maka Dia memerintahkan kaum mukminat menjaga pula pandangan dan kemaluannya. Dari yang haram dilihat, seperti memandang laki-laki dengan syahwat. Dari yang haram. Menurut Syaikh As Sa’diy, seperti pakaian yang indah, perhiasan dan semua badan. Ulama memiliki beberapa penafsiran tentang ayat “kecuali yang biasa terlihat”, sbb - Ada yang menafsirkan “kecuali perhiasan yang tampak tanpa disengaja” - Ada juga yang menafsirkan bahwa perhiasan yang tampak itu adalah pakaian. - Ada juga yang menafsirkan perhiasan yang biasa tampak itu adalah celak, cincin, pacar di jari tangan dsb., yakni yang tidak mungkin ditutupi. - Ada pula yang menafsirkan dengan, muka dan telapak tangannya jika tidak dikhawatirkan fitnah menurut salah satu di antara dua pendapat ulama, sedangkan menurut pendapat yang lain, bahwa muka haram dibuka karena ia tempat fitnah. Sehingga menutupi kepala, leher dan dada. Yang tersembunyi, yaitu selain muka dan telapak tangan. Dan seterusnya ke atas. Dan seterusnya ke bawah. Sekandung, sebapak atau seibu. Ini semua adalah mahram wanita, boleh bagi wanita menampakkan perhiasannya, akan tetapi tanpa bertabarruj. Mahram bagi wanita adalah laki-laki yang boleh memandangnya, berduaan dan bepergian bersamanya. Tidak disebutkan paman dari pihak bapak amm juga dari pihak ibu khaal karena bila wanita terbuka di hadapan mereka dikhawatirkan mereka mensifatinya kepada anak-anaknya. Namun jumhur ulama berpendapat bahwa paman baik dari pihak ayah maupun ibu termasuk mahram seperti mahram lainnya meskipun tidak disebutkan pada ayat di atas. Termasuk juga mahram dari sepersusuan. Al Qurthubiy berkata, “Tingkatan para mahram berbeda-beda satu sama lain ditinjau dari segi pribadi secara manusiawi. Tidak diragukan lagi, keterbukaan seorang wanita di hadapan bapak dan saudara laki-lakinya lebih terjamin atau terpelihara daripada keterbukaannya di hadapan anak suami anak tiri. Karena itu batas aurat yang boleh terbuka di hadapan masing-masing mahram berbeda-beda pula.”Ada yang berpendapat bahwa mahram boleh melihat anggota-anggota tubuh wanita yang biasa tampak seperti anggota tubuh yang dibasuh ketika berwudhu’.Madzhab Maliki berpendapat bahwa aurat wanita di hadapan laki-laki mahram adalah sekujur tubuhnya kecuali muka dan ujung-ujung anggota tubuh seperti kepala, kuduk, dua tangan dan dua kaki. Adapun madzhab Hanbali, mereka berpendapat bahwa aurat wanita di hadapan laki-laki mahram adalah sekujur tubuhnya kecuali muka, kuduk, kepala, dua tangan, kaki dan betis. Namun perlu diingat bahwa kebolehan melihat bagi mahram adalah bukan untuk bersenang-senang dan memuaskan nafsu. Sedangkan kepada suami maka tidak ada batasan aurat sama sekali, baik suami maupun isteri boleh melihat seluruh tubuh pasangannya. ulama tidak berbeda pendapat tentang aurat wanita di hadapan sesama wanita, yakni tidak haram bagi wanita muslimah tubuhnya terbuka di hadapan sesamanya kecuali bagian antara pusat dan lutut. Wanita di ayat tersebut adalah wanita muslimah, adapun wanita kafir tidak termasuk, karena mereka tidak memiliki aturan haramnya mensifati wanita kepada laki-laki mereka. Sedangkan wanita muslimah mengetahui bahwa mensifati wanita muslimah lain ke laki-laki adalah haram. Oleh karena itu, budak apabila seluruh dirinya adalah milik seorang wanita, maka ia boleh melihat tuan putrinya itu selama tuan putrinya memiliki dirinya semua, jika kepemilikan hilang atau hanya sebagian saja, maka tidak boleh dilihat, demikian menurut Syaikh As Sa’diy. Di mana ia tidak berhasrat kepada wanita baik di hatinya maupun di farjinya, disebabkan cacat akal atau fisik seperti karena tua, banci maupun impotensi lemah syahwat Adapun jika anak-anak itu sudah mendekati baligh, di mana ia sudah bisa membedakan antara wanita jelek dengan wanita cantik, maka hendaklah wanita tidak terbuka di hadapannya. Ke tanah atau lantai. Seperti gelang-gelang kaki. Setelah Allah Subhaanahu wa Ta'aala memerintahkan perintah-perintah yang bijaksana ini, dan sudah pasti seorang mukmin memiliki kekurangan sehingga tidak dapat melaksanakannya secara maksimal, maka Allah Subhaanahu wa Ta'aala memerintahkan mereka bertobat. Dari melihat sesuatu yang diharamkan dan dari dosa-dosa lainnya. Oleh karena itu, tidak ada cara lain agar seseorang dapat beruntung kecuali dengan tobat. Ayat ini menunjukkan bahwa setiap mukmin butuh bertobat, karena firman-Nya ini tertuju kepada semua mukmin, demikian pula terdapat anjuran agar ikhlas dalam bertobat, bukan karena riya’, sum’ah dan maksud-maksud duniawi dapat pahala jariyah dan rezeki berlimpah? Klik di sini sekarang📚 Tafsir Ringkas Kementrian Agama RI / Surat An-Nur Ayat 31Dan katakanlah pula, wahai nabi Muhammad, kepada para perempuan yang beriman dengan mantap, agar mereka menjaga pandangannya dan memelihara kemaluannya dari yang haram, dan janganlah mereka menampakkan perhiasannya kecuali yang biasa terlihat darinya menurut kebiasaan dan sulit untuk mereka sembunyikan, seperti baju luar, wajah, dan telapak tangan. Dan hendaklah mereka menutupkan jilbab atau kain kerudung ke kepala, leher, dan dadanya, dan janganlah menampakkan perhiasannya atau auratnya kecuali kepada suami mereka, atau ayah mereka, atau ayah suami mereka, atau putra-putra mereka, atau putra-putra suami me-reka, termasuk cucu, cicit, dan seterusnya, atau saudara-saudara laki-laki mereka, atau putra-putra saudara laki-laki mereka, atau putra-putra saudara perempuan mereka, atau para perempuan mereka sesama muslim, atau hamba sahaya yang mereka miliki, atau para pelayan laki-laki tua yang tidak lagi mempunyai keinginan dan syahwat kepada perempuan, atau anak-anak yang belum mengerti tentang aurat perempuan. Dan janganlah mereka menghentakkan kakinya agar diketahui perhiasan yang mereka sembunyikan. Dan bertobatlah kamu semua kepada Allah, wahai orang-orang yang beriman dari segala dosa, khususnya pandangan terlarang, agar kamu beruntung dan mendapat kebahagiaan di dunia dan akhirat. 32. Setelah uraian tersebut, datanglah perintah untuk menikah sebagai salah satu cara memelihara kesucian nasab. Dan nikahkanlah, yaitu bantulah supaya bisa menikah, orang-orang yang masih membujang di antara kamu agar mereka dapat hidup tenang dan terhindar dari zina serta perbuatan haram lainnya, dan bantulah juga orang-orang yang layak menikah dari hamba-hamba sahayamu yang laki-laki dan perempuan. Jika mereka miskin, Allah akan memberi kemampuan kepada mereka dengan karunia-Nya. Dan Allah mahaluas pemberian-Nya; tidak akan berkurang khazanah-Nya seberapa banyak pun dia memberi hamba-Nya keka-yaan, lagi maha dapat pahala jariyah dan rezeki berlimpah? Klik di sini sekarang Demikianlah beraneka penjelasan dari kalangan mufassirun terhadap makna dan arti surat An-Nur ayat 31 arab-latin dan artinya, semoga membawa faidah untuk kita semua. Sokonglah dakwah kami dengan memberikan tautan menuju halaman ini atau menuju halaman depan

Tajwidsurat an nur ayat 31. Dengan menjaga ketiga hal tersebut dipastikan kehormatan mukminah akan terjaga. Tafsir Quran Surat An-Nur Ayat 31. Baca Surat An Nur lengkap bacaan arab latin. 2 days ago An-Nur. Surat An Nur ayat 31 Beserta Terjemahnnya Terjemahannya. Berfirman kepada seluruh hamba-Nya yang mukminah agar menjaga kehormatan diri

وَقُل لِّلۡمُؤۡمِنَٰتِ يَغۡضُضۡنَ مِنۡ أَبۡصَٰرِهِنَّ وَيَحۡفَظۡنَ فُرُوجَهُنَّ وَلَا يُبۡدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنۡهَاۖ وَلۡيَضۡرِبۡنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّۖ وَلَا يُبۡدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوۡ ءَابَآئِهِنَّ أَوۡ ءَابَآءِ بُعُولَتِهِنَّ أَوۡ أَبۡنَآئِهِنَّ أَوۡ أَبۡنَآءِ بُعُولَتِهِنَّ أَوۡ إِخۡوَٰنِهِنَّ أَوۡ بَنِيٓ إِخۡوَٰنِهِنَّ أَوۡ بَنِيٓ أَخَوَٰتِهِنَّ أَوۡ نِسَآئِهِنَّ أَوۡ مَا مَلَكَتۡ أَيۡمَٰنُهُنَّ أَوِ ٱلتَّـٰبِعِينَ غَيۡرِ أُوْلِي ٱلۡإِرۡبَةِ مِنَ ٱلرِّجَالِ أَوِ ٱلطِّفۡلِ ٱلَّذِينَ لَمۡ يَظۡهَرُواْ عَلَىٰ عَوۡرَٰتِ ٱلنِّسَآءِۖ وَلَا يَضۡرِبۡنَ بِأَرۡجُلِهِنَّ لِيُعۡلَمَ مَا يُخۡفِينَ مِن زِينَتِهِنَّۚ وَتُوبُوٓاْ إِلَى ٱللَّهِ جَمِيعًا أَيُّهَ ٱلۡمُؤۡمِنُونَ لَعَلَّكُمۡ تُفۡلِحُونَWa qul lilmu’minaati yaghdudna min absaarihinna wa yahfazna furoojahunna wa laa yubdeena zeenatahunna illaa maa zahara minhaa wala yadribanna bikhumurihinna alaa juyoobihinna wa laa yubdeena zeenatahunna illaa libu’oolatihinna aw aabaaa’i hinna aw aabaaa’i bu’oolati hinna aw abnaaa’ihinaa aw abnaaa’i bu’oolatihinnna aw ikhwaanihinnna aw baneee ikhwaanihinna aw banee akhawaatihinna aw nisaaa’i hinna aw maa malakat aimaanuhunna awit taabi’eena ghairi ilil irbati minar rijaali awit tiflillazeena lam yazharoo alaa awraatin nisaaa’i wala yadribnna bi arjulihinna liyu’lama maa yukhfeena min zeenatihinn; wa toobooo ilallaahi jammee’an aiyuhal mu’minoona la’allakum tuflihoon And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed. Yusuf AliAnd say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what must ordinarily appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband’s fathers, their sons, their husbands’ sons, their brothers or their brothers’ sons, or their sisters’ sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss. Abul Ala MaududiO Prophet, enjoin the Believing women to restrain their gaze and guard their private parts. and not to display their adornment except that which is displayed of itself, and to draw their veils over their bosoms and not to display their adornment except before their husbands, their fathers, the fathers of their husbands, their sons and the sons of their husbands from other wives, their brothers, their brothers’ sons, their sisters’ sons, their female associates and those in their possession and male attendants incapable of sex desire and those boys who have not yet attained knowledge of sex matters concerning women; also forbid them to stamp their feet on the ground lest their hidden ornaments should be displayed. O Believers, turn all together towards Allah it is expected that you will attain true success. Muhsin KhanAnd tell the believing women to lower their gaze from looking at forbidden things, and protect their private parts from illegal sexual acts, etc. and not to show off their adornment except only that which is apparent like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc., and to draw their veils all over Juyubihinna their bodies, faces, necks and bosoms, etc. and not to reveal their adornment except to their husbands, their fathers, their husband’s fathers, their sons, their husband’s sons, their brothers or their brother’s sons, or their sister’s sons, or their Muslim women their sisters in Islam, or the female slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of the shame of sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful. PickthallAnd tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands’ fathers, or their sons or their husbands’ sons, or their brothers or their brothers’ sons or sisters’ sons, or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women’s nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed. Dr. GhaliAnd say to the female believers to cast down their be holdings, and preserve their private parts, and not display their adornment except such as is outward, and let them fix Literally strike closely their veils over their bosoms, and not display their adornment except to their husbands, or their fathers, or their husbands’ fathers, or their sons, or their husbands’ sons, or their brothers, or their brothers’s sons, or their sisters’ sons, or their women, or what their right hands possess, or male followers, men without desire Literally without being endowed with “sexual” desire or young children who have not yet attained knowledge of women’s privacies, and they should not strike their legs stamp their feet so that whatever adornment they hide may be known. And repent to Allah altogether, O you believers, that possibly you would prosper. Abdel HaleemAnd tell believing women that they should lower their glances, guard their private parts, and not display their charms beyond what [it is acceptable] to reveal; they should let their headscarves fall to cover their necklines and not reveal their charms except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their womenfolk, their slaves, such men as attend them who have no sexual desire, or children who are not yet aware of women’s nakedness; they should not stamp their feet so as to draw attention to any hidden charms. Believers, all of you, turn to God so that you may prosper. Muhammad Junagarhiمسلمان عورتوں سے کہو کہ وه بھی اپنی نگاہیں نیچی رکھیں اور اپنی عصمت میں فرق نہ آنے دیں اور اپنی زینت کو ﻇاہر نہ کریں، سوائے اس کے جو ﻇاہر ہے اور اپنے گریبانوں پر اپنی اوڑھنیاں ڈالے رہیں، اور اپنی آرائش کو کسی کے سامنے ﻇاہر نہ کریں، سوائے اپنے خاوندوں کے یا اپنے والد کے یا اپنے خسر کے یا اپنے لڑکوں کے یا اپنے خاوند کے لڑکوں کے یا اپنے بھائیوں کے یا اپنے بھتیجوں کے یا اپنے بھانجوں کے یا اپنے میل جول کی عورتوں کے یا غلاموں کے یا ایسے نوکر چاکر مردوں کے جو شہوت والے نہ ہوں یا ایسے بچوں کے جو عورتوں کے پردے کی باتوں سے مطلع نہیں۔ اور اس طرح زور زور سے پاؤں مار کر نہ چلیں کہ ان کی پوشیده زینت معلوم ہوجائے، اے مسلمانو! تم سب کے سب اللہ کی جناب میں توبہ کرو تاکہ تم نجات پاؤ Ala-Maududi 2431 And enjoin believing women to cast down their looks[31] and guard their private[32] parts[33] and not reveal their adornment[34] except that which is revealed of itself,[35] and to draw their veils over their bosoms,[36] and not to reveal their adornment save to their husbands,[37] or their fathers, or the fathers of their husbands,[38] or of their own sons, or the sons of their husbands,[39] or their brothers,[40] or the sons of their brothers,[41] or the sons of their sisters,[42] or the women with whom they associate,[43] or those that are in their bondage,[44] or the male attendants in their service free of sexual interest,[45] or boys that are yet unaware of illicit matters pertaining to women.[46] Nor should they stamp their feet on the ground in such manner that their hidden ornament becomes revealed.[47] Believers, turn together, all of you, to Allah in repentance[49] that you may attain true success.[48] 31. The commandments of restraining the gaze for women are the same as for men. They should not glance intentionally at the other men, and if they happen to cast a chance look, they should turn their eyes away; and they should abstain from looking at the satar of others. However, the commandments relating to the men’s looking at women are a little different from those relating to the women’s looking at men. On the one hand, there is an incident related in a tradition saying that Umm Salamah and Umm Maimunah, wives of the Prophet peace be upon him, were sitting with him when lbn Umm Maktum, a blind companion, made his appearance. The Prophet peace be upon him said to his wives Conceal your faces from him. The wives said O Messenger of Allah, is he not a blind man? Neither will he see us nor recognize us. Thereupon the Prophet peace be upon him remarked Are you two also blind? Do you not see him? Umm Salamah has clarified that this incident occurred at a time when the commandments about the observance of hijab had already been sent down. Ahmad, Abu Daud, Tirmizi. This is also supported by a tradition in Muatta saying that a blind man came to see Aishah and she observed hijab from him. When asked as to why she observed hijab when the man could not see her, she replied But I do see him. On the other hand, there is a different tradition from Aishah. In 7 a deputation of the Africans came to Al-Madinah and they gave a performance of physical skill in the compound of the Prophet’s Mosque. The Prophet peace be upon him himself showed their performance to Aishah. Bukhari, Muslim, Ahmad. In another case, we find that when Fatimah bint Qais was irrevocably divorced by her husband, the question arose as to where she should pass her Iddah the prescribed waiting term after divorce or death of husband. The Prophet peace be upon him first told her to stay with Umm Sharik Ansari, but then instructed her to stay in the house of Ibn Umm Maktum, where she could stay with greater freedom as he was a blind man. He did not approve of her staying in the house of Umm Sharik because she was a rich lady and her house was frequented by the companions whom she entertained generously. Muslim, Abu Daud. Read together these traditions show that the restrictions about the women’s looking at men are not so hard as about the men’s looking at women. While it is forbidden for women to sit face to face with men, it is not unlawful if they cast a look at men while passing on the way or see a harmless performance by them from a distance. There is also no harm for women to see the other men in case of real need if they are living in the same house. Imam Ghazzali and lbn Hajar Asqalani have also reached almost the same conclusion. Shaukani in his Nail al-Autar Vol. Vl, p. 101 has quoted Ibn Hajar as saying Such a permission in respect of women is also supported by the fact that they have always enjoyed this type of freedom in outdoor duties while they came out veiled when visiting the mosques, or moving in the streets, or during the journey, so that men may not gaze at them, the men were never commanded to use the veil so that women may not gaze at them. This shows that the commandments in respect of the two sexes are different.. However, it is not at all permissible that women should gaze leisurely at men and draw pleasure of the eye in doing so. 32. That is, they should abstain from illicit gratification of their sex desire as well as from exposing their satar before others. Though the commandments for men in this respect are the same as for women, the boundaries of satar for women are different from those prescribed for men. Moreover, the female satar with respect to men is different from that with respect to women. The female satar with respect to men is the entire body, excluding only the hand and the face, which should not be exposed before any other man, not even the brother and father, except the husband. The woman is not allowed to wear a thin or a tight fitting dress which might reveal the skin or the outlines of the body. According to a tradition from Aishah, once her sister Asma came before the Prophet peace be upon him in a thin dress. The Prophet peace be upon him immediately turned his face away and said O Asma, when a woman has attained her maturity, it is not permissible that any part of her body should be exposed except the face and the hand. Abu Daud. Ibn Jarir has related a similar incident from Aishah saying that once the daughter of Abdullah bin Tufail, who was her mother’s son from her former husband, came to her house on a visit. When the Prophet peace be upon him entered the house, he saw her but turned his face to the other side. Aishah said O Messenger of Allah, she is my niece. Thereupon the Prophet peace be upon him remarked When a woman reaches the age of puberty, it is not lawful for her to display her body except the hand and the face. Then he indicated what he meant by the hand by gripping his own hand from the wrist so that there was hardly a breadth left between his grip and the palm of the hand. The only relaxation permitted in this connection is that a woman can uncover only that much of her body before her close relatives for example, her brother, father, etc. as is absolutely necessary for attending to the household duties. For instance, she can roll up her sleeves while kneading the flour, or tuck up her trousers while washing the floor. The boundaries of female satar with respect to women are the same as the boundaries of the male satar with respect to men, which is the part of the body from the navel to the knee. This does not, however, mean that a woman should appear half naked before other women. It only means that while it is obligatory to keep the part of body from the navel to the knee duly covered, it is not so in case of other parts. 33. It should be carefully noted that the demands that divine law makes from women are not only those it has made from men, that is restraining of looks and guarding of the private parts, but it makes some other demands from them also, which it has not made from men. This shows that men and women are not identical in this respect. 34. Adornment includes attractive clothes, ornaments and other decorations of the head, face, hand, feet, etc. which the women usually employ, and is expressed by the modern word make-up. The injunction that this makeup should not be displayed before others is discussed in detail in the following notes. 35. Different interpretations given by different commentators of this verse have greatly confused its real meaning. All that is obviously meant is that women should not display their make-up and adornment except that which is displayed of itself and is beyond their control. This clearly means that women should not purposely and intentionally display their make-up, but there is no accountability if the make-up becomes displayed without any purpose or intention on their part; for instance, the head-wrapper’s being blown aside by the wind thus exposing the adornment, or the outer-garment itself which cannot be concealed but which nevertheless has attraction being a part of the female dress. This very interpretation of this verse has been given by Abdullah bin Masud, Hasan Basri, Ibn Sirin and Ibrahim Nakhai. On the contrary, some other commentators have interpreted the verse to mean all those parts of the body which usually remain exposed or uncovered and in this they include the hands and the face with all their adornments. This is the view of Ibn Abbas and his followers, and a large number of the Hanafi jurists have accepted it. Ahkam-ul-Quran, AlJassas, Vol. III, pp. 388-389. Thus, according to them, it is permissible for a woman to move out freely with the uncovered face in full make-up and adornment of the hands. We are, however, unable to subscribe to this view. There is a world of difference between displaying something and its becoming displayed of itself. The first implies intention and the second compulsion and a state of helplessness. Moreover, such an interpretation also goes against the traditions which state that the women never moved out with open and uncovered faces in the time of the Prophet peace be upon him after the commandments of hijab had been sent down. These commandments implied veiling of the face as well, and the veil had become a part of the female dress except during Hajj when one has to be in the prescribed state of ihram and keep the face uncovered. Another argument that is advanced in support of this view is that the hands and the face are not included in the satar of the woman, whereas satar and hijab are two entirely different things. Sanctity of satar is such that it cannot be violated even before the mahram males like the father, brother, etc. As for hijab it is over and above satar which is meant to segregate women from non mahram males; the discussion here relates to the commandments of hijab and not to satar. 36. In the pre-lslamic days of ignorance, women used to wear a sort of head-band, which was tied in a knot at the rear of the head. The slit of the shirt in the front partly remained open exposing the front of the neck and the upper part of the bosom. There was nothing except the shirt to cover the breasts, and the hair was worn in a couple or two of plaits hanging behind like tails. AI-Kashshaf, Vol. II, p. 90, and Ibn Kathir, Vol. III, pp. 283-284. At the revelation of this verse, the head-wrapper was introduced among the Muslim women, which was meant to cover the head, the breasts, and the back, completely. The way the Muslim women responded to this command has been described by Aishah in a vivid manner. She states that when Surah An- Noor was revealed and the people learned of its contents from the Prophet peace be upon him, they immediately went back to their houses and recited the verses before their wives, daughters and sisters. There was an instantaneous response. The Ansar women, one and all, immediately got up and made wrappers from whatever piece of cloth that was handy. The next morning all the women who came to the Prophet’s Mosque for prayers were dressed in wrappers. In another tradition Aishah says that thin cloth was discarded and the women selected only coarse cloth for the purpose. lbn Kathir, Vol. III, p. 284, Abu Daud. The very nature and object of the command demanded that the wrapper should not be made out of fine and thin cloth. The Ansar women immediately understood the real object and knew what type of cloth was intended to be used. The Law-Giver himself clarified this and did not leave it to be interpreted by the people. Dihya Kalbi states Once a length of fine Egyptian muslin was presented to the Prophet peace be upon him. He gave a piece of it to me and said, Use one part of it for your shirt, and give the rest of it to your wife for a wrapper, but tell her that she should stitch another piece of cloth on the inner side so that the body may not be displayed through it. Abu Daud. 37. This verse describes the circle in which a woman can move freely with all her make-up and adornment. Outside this circle she is not allowed to appear with make-up before the other people, whether they are relatives or strangers. The commandment implies that she should not display her embellishments outside this limited circle, intentionally or through carelessness. However, what becomes displayed incidentally, in spite of care and concern, or what cannot be concealed, it is excused by Allah. 38. Fathers’ include grandfathers and great grandfathers as well, both paternal and maternal. Accordingly a woman can appear before her own and her husband’s grandfathers just as she can appear before her own father and father in law. 39. Sons include grandsons and great grandsons from the male or female offspring. No distinction is to be made between the real sons and the step-sons. 40. Brothers’ include real and stepbrothers. 41. Sons of brothers and sisters include sons, grandsons and great grandsons of all the three kinds of brothers and sisters. 42. After the relatives, the other people are now being mentioned. But before we proceed further, it would be useful to understand three things in order to avoid confusion. First, some jurists hold that the freedom of movement and display of adornment by a woman is restricted to the circle of relatives mentioned in this verse. All others, even the real paternal and maternal uncles, are excluded from this list and a woman should observe hiab from them because they have not been mentioned in the Quran. This is, however, not a correct view. Let alone the real uncles, the Prophet peace be upon him disallowed Aishah to observe hijab even from her foster uncles. A tradition quoted in Sihah Sitta and Musnad Ahmad on the authority of Aishah says that once Aflah, brother of Abul Quais, came to see her and sought permission to enter the house. But since the commandment of hijab had been received, Hadrat Aishah refused him permission. On this Aflah sent back the word saying, You are my niece you were suckled by my brother Abul Quais’s wife. But Aishah still was hesitant whether it was permissible to appear unveiled before such a relative or not. In the meantime the Prophet peace be upon him arrived and he ruled that he could see her. This shows that the Prophet peace be upon him himself did not interpret the verse in the way these jurists do that it was lawful to appear unveiled only before those relatives who have been mentioned in the verse and not before others. He interpreted it to mean that hijab need not be observed from those relatives with whom marriage is prohibited, for instance, paternal and maternal uncles, son-in-law and foster relatives. Hasan Basri from among the followers has expressed the same opinion and the same has been supported by Allama Abu Bakr al-Jassas in his Ahkam-ul- Quran. Vol. III, p. 390. Secondly, there is the question of those relatives with whom marriage is not permanently prohibited; they neither fall in the category of mahram relatives that women may freely appear before them with adornment nor in the category of complete strangers that they should observe full hijab from them as from others. What should be the right course between the two extremes has not been determined by the Shariah for such a course cannot possibly be determined. The observance of hijab or otherwise in such cases will inevitably depend on the mutual relationship, age of the woman and of men, family relations and contacts and other circumstances residence in the same house or in different houses. The personal example of the Prophet peace be upon him himself in this matter gives us the same guidance. A large number of traditions confirm that Asma, daughter of Abu Bakr, who was a sister-in-law of the Prophet peace be upon him, appeared unveiled before him and no hijab, at least of the face and hands, was observed by her. This same position continued till the Farewell Pilgrimage which took place just a few months before the death of the Prophet peace be upon him. Abu Daud. Similarly Umm Hani, daughter of Abu Talib and a first cousin of the Prophet peace be upon him, appeared before him till the end without ever observing hijab of the face and hands. She herself has narrated an incident pertaining to the conquest of Makkah, which confirms the same. Abu Daud. On the contrary, we see that Abbas sends his son Fadal, and Rabiah bin Harith bin Abdul Muttalib, a first cousin of the Prophet peace be upon him, his son Abdul Muttalib before the Prophet peace be upon him with the request for a job, as they could not be married till they became earning members of the family. They both see the Prophet peace be upon him in the house of his wife Zainab, who is a first cousin of Fadal and is similarly related to the father of Abdul Muttalib bin Rabiah. But she does not appear before them and talks to them from behind a curtain in the presence of the Prophet peace be upon him. Abu Daud. Taking the two kinds of precedents together we come to the same conclusion as we have stated above. Thirdly, in cases where the relationship itself becomes doubtful, hijab should be observed even from the mahram relatives. Bukhari, Muslim and Abu Daud have related a case where Saudah, a wife of the Prophet peace be upon him, had a brother born of a slave woman. Utbah, the father of Saudah and the boy, left a will enjoining his brother, Saad bin Abi Waqqas, to look after the boy as a nephew for he was from his own seed. When the case came before the Prophet peace be upon him, he rejected the claim of Saad, saying The boy belongs to him on whose bed he was born; as for the adulterer, let stones and pebbles be his lot. But at the same time he told Saudah to observe hijab from the boy because it was doubtful whether he was really her brother. 43. The Arabic word nisa-i-hinna means their female associates. Before we consider what women are exactly meant, it is worth noting that the word used here is not annisa, which merely means women, but nisa-i-hinna which means their female associates. In the former case, it would be quite permissible for a Muslim woman to appear unveiled before all sorts of women and display her adornment. The use of nisa-i-hinna, however, has circumscribed her freedom within a specific circle. As to what specific circle of women is implied, the commentators and jurists have expressed different opinions. According to one group, the female associates mean only the Muslim women; as for the non-Muslim women, whether zimmis or otherwise, they are excluded and hijab should be observed from them as from men. Ibn Abbas, Mujahid and Ibn Juraij hold this opinion and cite the following incident in support thereof Umar wrote to Abu Ubaidah I hear that some Muslim women have started going to public baths along with the non-Muslim women. It is not permissible for a woman who believes in Allah and the Last Day that she should expose her body before the women other than of her own community. On receipt of this letter Abu Ubaidah was much upset, and he cried out May the face of the woman who goes to the public baths to whiten her complexion be blackened on the Last Day! Ibn Jarir, Baihaqi, Ibn Kathir. Another group, which includes Imam Razi, is of the view that female associates are all women without exception. But it is not possible to accept this view as in that case an-nisa should have sufficed and there was no need to use nisa-ihinna. The third opinion, and this appears to be reasonable and nearer the Quranic text, is that their female associates mean those familiar and known women with whom a woman usually comes into contact in her daily life and who share in her household chores, etc. whether they are Muslim or non-Muslim. The object here is to exclude those women from the circle who are either strangers and whose cultural and moral background is not known or whose antecedents are apparently doubtful, which make them unreliable. This view is also supported by the authentic traditions which state that zimmi women used to visit the wives of the Prophet peace be upn him. The real thing to be considered in this connection would be the moral character and not the religious belief. Muslim women can meet and have intimate social contacts with noble, modest and virtuous women, who come from well-known and reliable families even if they are non-Muslim. But they must observe hijab from immodest, immoral and vulgar women even if they happen to be Muslims. Their company from the moral viewpoint is as dangerous as of other men. As for contacts with un-known, unfamiliar women, they may at the most be treated like non-mahram relatives. A woman may uncover her face and hands before them but she must keep the rest of her body and adornments concealed. 44. There is a good deal of difference of opinion among the jurists about the correct meaning of this injunction. One group holds that this refers only to the slave girls owned by a lady. Accordingly they interpret the divine command to mean that the Muslim woman can display her adornment before a slave girl, whether she is an idolatress or a Jew or a Christian, but she cannot appear before a slave man even if he is legally owned by her. For purposes of hijab, he is to be treated just like a free male stranger. This is the view of Abdullah bin Masud, Mujahid, Hasan Basri, Ibn Sirin, Said bin Musayyab, Taus and Imam Abu Hanifah, and a saying of Imam Shafai also supports this. They argue that the slave is not a mahram to the lady. If he is freed, he can marry his former owner. Therefore the fact of his being a slave cannot by itself entitle him to be treated like the male mahrams and allow the lady to appear freely before him. The question why should the words those in their possession which are general and applicable to both slaves and slave girls, be restricted to mean only slave girls, is answered by these jurists like this Though the words are general, the context and background in which they occur make them specifically applicable to slave girls only. The words those in their possession occur just after their female associates in the verse; therefore one could understand that the reference was to a woman’s relatives and other associates; this could lead to the misunderstanding that the slave girls perhaps were excluded; the words those in their possession therefore were used to clarify that a woman could display her adornments before the slave girls as before her free female associates. The other group holds that the words those in their possession include both the male slaves and the slave girls. This is the view of Hadrat Aishah, Umm Salamah and some learned scholars of the house of the Prophet peace be upon him and also of Imam Shafai. They do not argue merely on the basis of the general meaning of the words, but they also cite precedents from the Sunnah in support of their view. For instance, the incident that the Prophet peace be upon him went to the house of his daughter, Fatimah, along with his slave Abdullah bin Musadah al-Fazari. She was at that time wearing a sheet which, would leave the feet exposed if she tried to cover the head, and the head exposed if she tried to cover the feet. The Prophet peace be upon him felt her embarrassment and said No harm there are only your father and your slave! Abu Daud, Ahmad, Baihaqi on the authority of Anas bin Malik. Ibn Asakir has stated that the Prophet peace be upon him had given that slave to Fatimah, who brought him up and then freed him. But the man turned out to be an ungrateful wretch; in the battle of Siffin, he was the bitterest opponent of Ali and a zealous supporter of Amir Muawiyah. They also quote the following words of the Prophet peace be upon him in support of their stand When any of you agrees to a deed of emancipation with her slave, and the slave has the necessary means to buy his freedom, she the owner should observe hijab from him. Abu Daud, Tirmizi, Ibn Majah on the authority of Umm Salamah. 45. The literal translation of the text would be those from among the men who are your subordinates and have no desire. The obvious meaning is that apart from the mahram males, a Muslim woman can display her adornment only before the man who satisfies two conditions firstly, he should be in a subordinate capacity, and secondly, he should be free from sexual urges either due to advanced age, impotence, mental weakness, poverty or low social position, so that he cannot cherish the desire or have the boldness to think evilly of his master’s wife, daughter, sister or mother. Anybody who studies this injunction in the right spirit with a view to obeying it, and not for the sake of finding ways and means of escaping from or violating it, will readily appreciate that the bearers, cooks, chauffeurs and other grown up servants employed these days in the houses do not fall in this category. The following clarifications given by the commentators and the jurists of this point would show the type of men envisaged in the verse. According to Ibn Abbas This implies a man who is a mere simpleton and has no interest in women. According to Qatadah A poor man who is attached to you merely for his sustenance. According to Mujahid A fool who only needs food and has no desire for women. According to Shabi The one who is a subordinate and entirely dependent on his master, and cannot have the boldness to cast an evil look at the womenfolk of the house. According to lbn Zaid The one who remains attached to a family for such a long time that he is regarded as a member brought up in that house, and who has no desire for the women of the house. He is there merely because he gets his sustenance from the family. According to Taus and Zuhri One who does not cherish the desire for the women nor has the courage to do so. Ibn Jarir, Vol. XVIII, pp. 95-96, Ibn Kathir, Vol. III, p. 285. The best explanation in this regard is the incident that happened at the time of the Prophet peace be upon him, which has been quoted by Bukhari, Muslim, Abu Daud, Nasai and Ahmad on the authority of Aishah and Umm Salamah. There was a certain eunuch in Madinah who was allowed free access to the wives of the Prophet peace be upon him and the other women of the city, on the assumption that he being incapable of sex was free from the sexual urge. One day when the Prophet peace be upon him went to the house of his wife, Umm Salamah, he heard him talking to her brother, Abdullah bin Abi Umayyah. He was telling Abdullah that if Taif was taken the following day, he should try to have Badia, daughter of Ghailan Thaqafi. And then he started praising Badia’s beauty and her physical charms and even went to the extent of describing her private parts. On hearing this, the Holy Prophet peace be upon him said O enemy of Allah, you seem to have seen her through. Then he ordered that the women should observe hijab from him and he should not be allowed to enter the houses in future. After this he turned him out of Madinah and forbade the other eunuchs also to enter the houses, because the women did not mind their presence, while they would describe the women of one house before the other men of other houses in the society. This shows that the word incapable of sex desire do not merely imply physical impotence. Anyone who is physically unfit but cherishes sex desire in the heart and takes interest in women can become the cause of many mischiefs. 46. That is, the children who do not yet have their sex feelings aroused. This may apply to boys of 11 to 12 at the most. Older boys start having sex feelings though they may still be immature otherwise. 47. The Prophet peace be upon him did not restrict this injunction to the jingle of the ornaments, but has derived from it the principle that besides the look, anything which tends to excite any of the senses, is opposed to the objective for which Allah has forbidden the women to display their adornment. Therefore, he ordered the women not to move out with perfumes. According to Abu Hurairah, the Prophet peace be upon him said Do not stop the bondmaids of Allah from coming to the mosques, but they should not come with perfumes. Abu Daud, Ahmad. According to another tradition, Abu Hurairah passed by a woman who was coming out of the mosque and felt that she had perfumed herself. He stopped her and said O bondmaid of Allah, are you coming from the mosque? When she replied in the affirmative, he said I have heard my beloved Abul Qasim peace be upon him say that the prayer of the woman who comes to the mosque with perfumes, is not accepted till she purifies herself with a complete bath as is done after a sexual intercourse. Abu Daud, Ibn Majah, Ahmad, Nasai. Abu Musa Ashari has quoted the Prophet peace be upon him as saying A woman who passes on the way with perfumes so that people may enjoy her perfumes, is such and such he used very harsh words for her. Tirmizi, Abu Daud, Nasai. His instruction was that women should use scents with bright colors but light odors. Abu Daud. Similarly the Prophet peace be upon him disapproved that feminine voices should enter the ears of men unnecessarily. In case of genuine need the Quran itself has allowed women to speak to men, and the Prophet’s peace be upon him wives themselves used to instruct people in religious matters. But where there is no necessity, nor any moral or religious objective, the women have been discouraged to let their voices be heard by men. Thus if the imam happens to commit a mistake during a congregational prayer, and he is to be warned of the lapse, the men have been taught to say Subhan-Allah Glory be to Allah, while the women have been instructed to tap their hands only. Bukhari, Muslim, Ahmad, Tirmizi, Abu Daud, Nasai, Ibn Majah. 48. Turn towards Allah Repent of the lapses and errors that you have been committing in this regard so far, and reform your conduct in accordance with the commands given by Allah and His Prophet peace be upon him. 49. It would be useful to give here a resume of the other reforms which the Prophet peace be upon him introduced in the Islamic society after the revelation of these commandments. 1 He prohibited the other men even if they are relatives to see a woman in privacy or sit with her in the absence of her mahram relatives. Jabir bin Abdullah has reported that the Prophet peace be upon him said Do not visit the women whose husbands are away from home, because Satan circulates in one of you like blood. Tirmizi. According to another tradition from Jabir, the Prophet peace be upon him said Whoever believes in Allah and the Last Day should never visit a woman when alone unless she has a mahram relative also present, because the third one would be Satan. Ahmad. Imam Ahmad has quoted another tradition from Amir bin Rabiah to the same effect. The Prophet peace be upon him himself was extremely cautious in this regard. Once when he was accompanying his wife Safiyyah to her house at night, two men of Ansar passed by them on the way. The Prophet peace be upon him stopped them and said The woman with me is my wife Safiyyah. They said Glory be to Allah! O Messenger of AIlah, could there be any suspicion about you? The Prophet peace be upon him said Satan circulates like blood in the human body; I was afraid lest he should put an evil thought in your minds. Abu Daud. 2 The Prophet peace be upon him did not approve that a man’s hand should even touch the body of a non-mahram woman. That is why while administering the oath of allegiance, he would take the hand of the men into his own hand, but he never adopted this procedure in the case of women. Aishah has stated that the Prophet peace be upon him never touched the body of any other woman. He would administer the oath verbally to them; when this was done, he would say You may go, Your allegiance is complete. Abu Daud. 3 He strictly prohibited the woman from proceeding on a journey alone without a mahram or in company with a non-mahram. A tradition from Ibn Abbas has been quoted in Bukhari and Muslim saying that the Prophet peace be upon him gave a sermon and said No man should visit the other woman when she is alone unless she has a mahram also present, and no woman should travel alone unless accompanied by a mahram. A man stood up and said My wife is going for Hajj, while I am under orders to join a certain expedition. The Prophet said You may go for Hajj with your wife. Several other traditions on the subject, emanating from Ibn Umar, Abu Said Khudri and Abu Hurairah, are found in authentic books of traditions, which concur that it is not permissible for a Muslim woman who believes in Allah and the Last Day that she should go on a journey without a mahram. There is, however, a variation with regard to the duration and the length of the journey. Some traditions lay down the minimum limit as 12 miles and some lay down the duration as one day, a day and night, two days or even three days. This variation, however, neither renders the traditions unauthentic nor makes it necessary that we should accept one version as legally binding in preference to others. For a plausible explanation for the different versions could be that the Prophet peace be upon him gave different instructions at different occasions depending on the circumstances and merit of each case. For instance, a woman going on a three-day journey might have been prohibited from proceeding without a mahram, while another going on a day’s journey might also have been similarly prohibited. Here the real thing is not the different instructions to the different people in different situations, but the principle that a woman should not go on a journey without a mahram as laid down in the tradition quoted above from lbn Abbas. 4 He not only took practical measures to stop free mixing of the sexes together but prohibited it verbally as well. Everyone knows the great importance of the congregational and the Friday prayers in Islam. The Friday prayer has been made obligatory by Allah Himself; the importance of the congregational prayer can be judged from a tradition of the Prophet peace be upon him, which says If a person does not attend the mosque without a genuine reason and offers his prayer at home, it will not be acceptable to Allah. Abu Daud, Ibn Majah, Daraqutni, Hakim on the authority of Ibn Abbas. But in spite of this, the Prophet peace be upon him exempted the women from compulsory attendance at the Friday prayer. Abu Daud, Daraqutni, Baihaqi. As for the other congregational prayers, he made the women’s attendance optional, saying Do not stop them if they want to come to the mosque. Then at the same time, he made the clarification that it was better for them to pray in their houses than in the mosques. According to Ibn Umar and Abu Hurairah, the Prophet peace be upon him said Do not prohibit the bondmaids of Allah from coming to the mosques of Allah. Abu Daud. Other traditions from Ibn Umar are to the effect Permit the women to come to the mosques at night. Bukhari, Muslim, Trimizi, Nasai, Abu Daud. And do not stop your women-folk from coming to the mosques though their houses are better for them than the mosques. Ahmad, Abu Daud. Umm Humaid Saidiyyah states that once she said to the Prophet peace be upon him O Messenger of Allah, I have a great desire to offer my prayer under your leadership. He replied Your offering the prayer in your room is better than your offering it in the verandah, and your offering the prayer in your house is better than your offering it in the neighboring mosque, and your offering the prayer in the neighboring mosque is better than offering it in the principal mosque of the town. Ahmad, Tabarani. A tradition to the same effect has been reported from Abdullah bin Masud in Abu Daud. According to Umm Salamah, the Prophet peace be upon him said The best mosques for women are the innermost portions of their houses. Ahmad, Tabarani. But when Aishah saw the conditions that prevailed in the time of the Umayyads, she said If the Prophet peace be upon him had witnessed such conduct of the women, he would certainly have stopped their entry into the mosques as was done in the case of the Israelite women, Bukhari, Muslim, Abu Daud. The Prophet peace be upon him had appointed a separate door in his mosque for the entry of women, and Umar in his time had given strict orders prohibiting men to use that door. Abu Daud. In the congregational prayers the women were instructed to stand separately behind the men. At the conclusion of the prayer, the Prophet peace be upon him and his followers used to remain sitting for a while so that the women could leave the mosque before the men. Ahmad, Bukhari. The Prophet peace be upon him would say The best row for the men is the front row and the worst the last one nearest to the women’s row; and the best row for the women is the rearmost row and the worst the front one just behind the men’s. Muslim, Abu Daud, Tirmizi Nasai, Ahmad. The women joined the Eid congregational prayers but they had a separate enclosure from men. After the sermon the Prophet peace be upon him used to address them separately Abu Daud, Bukhari, Muslim. Once outside the Mosque the Prophet peace be upon him saw the men and women moving side by side in the crowd. He stopped the women and said It is not proper for you to walk in the middle of the road; walk on the sides. On hearing this the women immediately started walking along the walls. Abu Daud. All these commandments clearly show that mixed gatherings of the men and women are wholly alien to the temper of Islam. It cannot therefore be imagined that divine law which disallows the men and women to stand side by side for prayers in the sacred houses of Allah, would allow them to mix together freely in colleges, offices, clubs and other gatherings. 5 He permitted the women to make modest use of the make-ups, even instructed them to do so, but strictly forbade its overdoing. Of the various types of make-up and decoration that were prevalent among the Arab women in those days, he declared the following as accursed and destructive of communities a To add extra hair to one’s own artificially with a view to make them appear longer and thicker. b To tattoo various parts of the body and produce artificial moles. c To pluck hair from the eyebrows to give them a special shape, or to pluck hair from the face to give it a cleaner look. d To rub the teeth to make them sharp or to produce artificial holes in them. e To rub the face with saffron or other cosmetic to produce an artificial complexion. These instructions have been reported in Sihah Sitta and in Musnad Ahmad on the authority of Aishah, Asma bint Abu Bakr, Abdullah bin Masud, Abdullah bin Umar, Abdullah bin Abbas and Amir Muawiyah through reliable narrators. After having the knowledge of these clear commandments from Allah and His Prophet peace be upon him, a Muslim has only two courses open before him. Either he should follow these commandments practically and purify himself, his family life and the society at large of the moral evils for the eradication of which Allah and His Prophet peace be upon him have given such detailed commandments, or if due to some weakness he violates one or more of these commandments, he should at least realize that he is committing a sin, and regard it as such, and should abstain from labeling it as a virtue by misinterpretation. Apart from these alternatives, the people who adopt the Western, ways of life against the clear injunctions of the Quran and Sunnah, and then try their utmost to prove them Islam itself, and openly claim that there is no such thing as hijab in Islam, not only commit the sin of disobedience but also display ignorance and hypocritical obstinacy. Such an attitude can neither be commended by any right-thinking person in this world, nor can it merit favor with Allah in the Hereafter. But among the Muslims there exists a section of modern hypocrites who are so advanced in their hypocrisy that they repudiate the divine injunctions as false and believe those ways of life to be right and based on truth, which they have borrowed from the non-Muslim communities. Such people are not Muslims at all, for if they still be Muslims, the words Islam and unIslam lose all their meaning and significance. Had they changed their Islamic names and publicly declared their desertion of Islam, we would at least have been convinced of their moral courage. But in spite of their wrong attitudes, these people continue to pose themselves as Muslim. There is perhaps no meaner class of people in the world. People with such character and morality cannot be unexpected to indulge in any forgery, fraud, deception or dishonesty. Ibn-Kathir 31. And tell the believing women to lower their gaze, and protect their private parts and not to show off their adornment except that which is apparent, and to draw their veils all over their Juyub and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their women, or their right hand possessions, or the Tabi`in among men who do not have desire, or children who are not aware of the nakedness of women. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful. The Rulings of Hijab This is a command from Allah to the believing women, and jealousy on His part over the wives of His believing servants. It is also to distinguish the believing women from the women of the Jahiliyyah and the deeds of the pagan women. The reason for the revelation of this Ayah was mentioned by Muqatil bin Hayyan, when he said “We heard — and Allah knows best — that Jabir bin `Abdullah Al-Ansari narrated that Asma’ bint Murshidah was in a house of hers in Bani Harithah, and the women started coming in to her without lower garments so that the anklets on their feet could be seen, along with their chests and forelocks. Asma’ said `How ugly this is!’ Then Allah revealed ﴿وَقُل لِّلْمُؤْمِنَـتِ يَغْضُضْنَ مِنْ أَبْصَـرِهِنَّ﴾ And tell the believing women to lower their gaze…” And Allah says ﴿وَقُل لِّلْمُؤْمِنَـتِ يَغْضُضْنَ مِنْ أَبْصَـرِهِنَّ﴾ And tell the believing women to lower their gaze meaning, from that which Allah has forbidden them to look at, apart from their husbands. ﴿Some﴾ scholars said that it is permissible for women to look at non-Mahram men without desire, as it was recorded in the Sahih that the Messenger of Allah was watching the Ethiopians playing with spears in the Masjid on the day of `Id, and `A’ishah the Mother of the believers was watching them from behind him and he was concealing her from them, until she got bored and went away. ﴿وَيَحْفَظْنَ فُرُوجَهُنَّ﴾ and protect their private parts. Sa`id bin Jubayr said “From immoral actions.” Abu Al-`Aliyah said “Every Ayah of the Qur’an in which protecting the private parts is mentioned means protecting them from Zina, except for this Ayah — ﴿وَيَحْفَظْنَ فُرُوجَهُنَّ﴾ and protect their private parts, which means protecting them from being seen by anybody.” ﴿وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ مَا ظَهَرَ مِنْهَا﴾ and not to show off their adornment except that which is apparent, means, they should not show anything of their adornment to non-Mahram men except for whatever it is impossible to hide. Ibn Mas`ud said “Such as clothes and outer garments,” Meaning what the Arab women used to wear of the veil which covered their clothes and whatever showed from underneath the outer garment. There is no blame on her for this, because this is something that she cannot conceal. Similar to that is what appears of her lower garment and what she cannot conceal. Al-Hasan, Ibn Sirin, Abu Al-Jawza’, Ibrahim An-Nakha`i and others also had the same view as Ibn Mas`ud. ﴿وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ﴾ and to draw their veils all over their Juyub means that they should wear the outer garment in such a way as to cover their chests and ribs, so that they will be different from the women of the Jahiliyyah, who did not do that but would pass in front of men with their chests completely uncovered, and with their necks, forelocks, hair and earrings uncovered. So Allah commanded the believing women to cover themselves, as He says ﴿يأَيُّهَا النَّبِىُّ قُل لاًّزْوَجِكَ وَبَنَـتِكَ وَنِسَآءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَـبِيبِهِنَّ ذلِكَ أَدْنَى أَن يُعْرَفْنَ فَلاَ يُؤْذَيْنَ﴾ O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks all over their bodies. That will be better, that they should be known, so as not to be annoyed ﴿3359﴾ And in this noble Ayah He said ﴿وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ﴾ and to draw their Khumur veils all over their Juyub Khumur veils is the plural of Khimar, which means something that covers, and is what is used to cover the head. This is what is known among the people as a veil. Sa`id bin Jubayr said ﴿وَلْيَضْرِبْنَ﴾ and to draw means to pull it around and tie it securely. ﴿بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ﴾ their veils all over their Juyub means, over their necks and chests so that nothing can be seen of them. Al-Bukhari recorded that `A’ishah, may Allah be pleased with her, said “May Allah have mercy on the women of the early emigrants. When Allah revealed the Ayah ﴿وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ﴾ and to draw their veils all over their Juyub, they tore their aprons and Akhtamar themselves with them.” He also narrated from Safiyyah bint Shaybah that `A’ishah, may Allah be pleased with her, used to say “When this Ayah ﴿وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ﴾ and to draw their veils all over their Juyub was revealed, they took their Izars waistsheets and tore them at the edges, and Akhtamar themselves with them.” ﴿وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ أَوْ أَبْنَآئِهِنَّ أَوْ أَبْنَآءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِى إِخْوَانِهِنَّ أَوْ بَنِى أَخَوَتِهِنَّ﴾ and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, All of these are a woman’s close relatives whom she can never marry Mahram and it is permissible for her to show her adornments to them, but without making a wanton display of herself. Ibn Al-Mundhir recorded that `Ikrimah commented on this Ayah, ﴿وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ﴾ and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers…, “The paternal uncle and maternal uncle are not mentioned here, because they may describe a woman to their sons, so a woman should not remove her Khimar in front of her paternal or maternal uncle.”With regard to the husband, all of this is for his sake, so she should try her best when adorning herself for him, unlike the way she should appear in front of others. ﴿أَوْ نِسَآئِهِنَّ﴾ or their women, this means that she may also wear her adornment in front of other Muslim women, but not in front of the women of Ahl Adh-Dhimmah Jewish and Christian women, lest they describe her to their husbands. This is prohibited for all women, but more so in the case of the women of Ahl Adh-Dhimmah, because there is nothing to prevent them from doing that, but Muslim women know that it is unlawful and so, would be deterred from doing it. The Messenger of Allah said لَا تُبَاشِرِ الْمَرْأَةُ الْمَرْأَةَ فَتَنْعَتَهَا لِزَوْجِهَا كَأَنَّهُ يَنْظُرُ إِلَيْهَا» No woman should describe another woman to her husband so that it is as if he is looking at her. It was recorded in the Two Sahihs from Ibn Mas`ud. ﴿أَوْ مَا مَلَكَتْ أَيْمَـنُهُنَّ﴾ or their right hand possessions. Ibn Jarir said, “This means from among the women of the idolators. It is permissible for a Muslim woman to reveal her adornment before such a woman, even if she is an idolatress, because she is her slave-girl.” This was also the view of Sa`id bin Al-Musayyib. Allah says; ﴿أَوِ التَّـبِعِينَ غَيْرِ أُوْلِى الإِرْبَةِ مِنَ الرِّجَالِ﴾ Tabi`in among men who do not have desire, such as hired servants and followers who are not at the same level as the woman and are feeble-minded and have no interest in or desire for women. Ibn `Abbas said, “This is the kind of person who has no desire.” `Ikrimah said, “This is the hermaphrodite, who does not experience erections.” This was also the view of others among the Salaf. It was narrated in the Sahih from `A’ishah that a hermaphrodite, used to enter upon the family of the Messenger of Allah and they used to consider him as one of those who do not have desire, but then the Messenger of Allah came in when he was describing a woman with four rolls of fat in front and eight behind. The Messenger of Allah said, أَلَا أَرَى هَذَا يَعْلَمُ مَا هَهُنَا لَا يَدْخُلَنَّ عَلَيْكُمْ» Lo! I think this person knows what is they are; he should never enter upon you. He expelled him, and he stayed in Al-Bayda’ and only came on Fridays to get food. ﴿أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُواْ عَلَى عَوْرَتِ النِّسَآءِ﴾ or children who are not aware of the nakedness of women. Because they are so young they do not understand anything about women or their `Awrah or their soft speech or their enticing ways of walking and moving. If a child is small and does not understand that, there is nothing wrong with him entering upon women, but if he is an adolescent or approaching adolescence, so that he knows and understands these things, and can make a distinction between who is beautiful and who is not, then he should not enter upon women. It was recorded in the Two Sahihs that the Messenger of Allah said إِيَّاكُمْ وَالدُّخُولَ عَلَى النِّسَاءِ» Avoid entering upon women. It was said, “O Messenger of Allah, what do you think about the male in-laws” He said الْحَمْوُ الْمَوْتُ» The male in-law is death. The Etiquette of Women walking in the Street Allah’s saying ﴿وَلاَ يَضْرِبْنَ بِأَرْجُلِهِنَّ﴾ And let them not stamp their feet… During Jahiliyyah, when women walked in the street wearing anklets and no one could hear them, they would stamp their feet so that men could hear their anklets ringing. Allah forbade the believing women to do this. By the same token, if there is any other kind of adornment that is hidden, women are forbidden to make any movements that would reveal what is hidden, because Allah says ﴿وَلاَ يَضْرِبْنَ بِأَرْجُلِهِنَّ﴾ And let them not stamp their feet… to the end of it. From that, women are also prohibited from wearing scent and perfume when they are going outside the home, lest men should smell their perfume. Abu `Isa At-Tirmidhi recorded that Abu Musa, may Allah be pleased with him, said that the Prophet said كُلُّ عَيْنٍ زَانِيَةٌ، وَالْمَرْأَةُ إِذَا اسْتَعْطَرَتْ فَمَرَّتْ بِالْمَجْلِسِ فَهِيَ كَذَا وَكَذَا» Every eye commits fornication and adultery, and when a woman puts on perfume and passes through a gathering, she is such and such — meaning an adulteress. He said, “And there is a similar report from Abu Hurayrah, and this is Hasan Sahih.” It was also recorded by Abu Dawud and An-Nasa’i. By the same token, women are also forbidden to walk in the middle of the street, because of what this involves of wanton display. Abu Dawud recorded that Abu Usayd Al-Ansari said that he heard the Messenger of Allah , as he was coming out of the Masjid and men and women were mixing in the street, telling the women اسْتَأْخِرْنَ فَإِنَّهُ لَيْسَ لَكُنَّ أَنْ تَحْقُقْنَ الطَّرِيقَ، عَلَيْكُنَّ بِحَافَّاتِ الطَّرِيقِ» Keep back, for you have no right to walk in the middle of the street. You should keep to the sides of the road. The women used to cling to the walls so much that their clothes would catch on the walls. ﴿وَتُوبُواْ إِلَى اللَّهِ جَمِيعاً أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ﴾ And all of you beg Allah to forgive you all, O believers, that you may be successful. means, practice what you are commanded in these beautiful manners and praiseworthy characteristics, and give up the evil ways of the people of Jahiliyyah, for the greatest success is to be found in doing what Allah and His Messenger command and avoiding what He forbids. And Allah is the source of strength.

Кቱйαረе учէቯα бθቾ
Էፌаթист խфоኡосиρ ሞցакя
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ሱврաቫዥዪецա лխፔа елаգ
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Еςኅሄιηυсл տυзጼкоւонխ

^{UPAYAMENINGKATKAN PEMAHAMAN TAJWID DALAM MATA PELAJARAN AL-QUR'AN HADITS DENGAN METODE MIND MAPPING PADA SISWA KELAS IV MI MA'ARIF SUMBEREJO NGABLAK MAGELANG TAHUN PELAJARAN 2010 / 2011 Sesuai dengan firman Allah dalam surat Al-Muzammil ayat 4. Artinya :" .. Dan bacalah Al Qur'an itu dengan tartil" (Departemen Agama RI, 1986 : 98} .

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tajwid surat an nur ayat 31