Place Women

This issue requires clarification and information, then we say: actually a reasonable place for a woman is at home and it was there where she worked. This is a basic principle. And this is supported by the arguments syar'iy and this is the logic of nature with which she created.

In connection with the postulates syar'iy above this, the texts and concrete realities that support it quite a lot. Among them:

1. He said the direct word to the ummahaatul mu `miniin:

وقرن في بيوتكن

"And dwelt in your homes" (Al Ahzab: 33).

Sayyid Qutb said: "In this verse there are subtle signs that the house should be a place of origin in their lives. And the house is as "maqorrun" (place of residence-important life.) Who other than the home is a temporary exception that they are not allowed to settle and dwell on it except for the purposes and even then only a modest course. (FII zhilaali l qur `aan 59, 5 / 28 prints of the tenth, Ash Syuruq).

2.

لا تخرجوهن من بيوتهن ولا يخرجن

"Do not remove them from their homes and they do not (allowed) to the outside '(Ath Tholaaq: 1)

This verse is even associated with a woman who is undergoing a period iddah, but the scholars said the ruling was not attributed to him but also includes other women. Penisbahan in "your home" or "house" (the two verses above-important life) when the house is usually owned by a husband, it is penisbahan showing placement, rather than ownership. As if, in principle, the house is a residence for women.

3. In the stories of the prophets there is a lesson and ibroh. Like the story of Moses with two women:

ولما ورد ماء مدين وجد عليه أمة من الناس يسقون ووجد من دونهم امرأتين تذودان قال ما خطبكما قالتا لا نسقي حتى يصدر الرعاء وأبونا شيخ كبير

And when he arrived at the source of domestic water of Midian he found there a group of men who are to drink (their flocks), and he found the back of the crowd, two women who were inhibited (flocks). Moses said: "Did you mean (in doing at that)?" Both women said: "We were not able to drink (our animals), before the shepherd-herdsmen were repatriated (flocks), our father is an old man who had advanced in years" . (Q.S.28: 23)

Until word of God:

قال إني أريد أن أنكحك إحدى ابنتي هاتين على أن تأجرني ثماني حجج فإن أتممت عشرا فمن عندك وما أريد أن أشق عليك ستجدني إن شاء الله من الصالحين

Said he (Syu'aib): "Verily, I intend to marry you with one of these my two sons, on condition that thou serve me for eight years and if you complete ten years, it will be (grace) from thee: but I do not want overwhelm you. And God willing you will find me among those who are good ". (Q.S.28: 27)

Let us look at the lessons in this paragraph.

Moses was the shepherd was in the source water and behind them there are two women who would hinder their goats for the goat is not mixed with the crowd. Moses asked the two women were, what's wrong with you? Why do not you watered you with these people?

Came the answer: we are unable to give drink to the cattle herders were repatriates them. Two women have piety and Waro attitude 'that prevents them from mixing with men. Then, as if there is another question arises, what makes you come out? Then came the answer directly: and our father is a parent who is old. There are urgent needs and requirements that require them to exit. And although they were forced to come out, they still maintain the character and manners by not mingling with men.

Then there is another lesson where one of the two women think that it's time everything was back to its original state (ie they no longer leave the house to get water for their cattle-important life.)

قالت إحداهما يا أبت استأجره إن خير من استأجرت القوي الأمين

One of the two women said: "O my father take it as people who work (on us), because actually the best person you've taken to work (on us) was a strong person who can be trusted anymore."

Syu'aib also accept the solution and he made a bid to Moses:

قال إني أريد أن أنكحك إحدى ابنتي هاتين على أن تأجرني ثماني حجج

Said he (Syu'aib): "Verily, I intend to marry you with one of these my two sons, on condition that thou serve me for eight years .." (QS28: 27)

Moses had accepted the offer and everything was back to normal. Moses worked herding cattle, and the woman becomes a wife who works at home. Thus the Qur'an tells us, and indeed in their stories that there are valuable lessons.

4. Pray in the mosque it is deeds that masyru 'for men and is one of the most utama.Terlebih deeds longer pray at the mosque the Prophet shollallahu'alayhiwasallam, and with him. Nevertheless, the Prophet shollallahu'alayhiwasallam ordered the women to pray at home. As the wife of Abi Humayd Saa'idiy, behold, he came to the Messenger of shollallahu'alayhiwasallam and said: "I like to pray with you". Then he said: "I know that you liked the prayer with me, but the prayers at the corner of the room was better than prayers in the room. And prayers in the room was better than prayers in the house. And prayers in the house is better than your people prayers at the mosque. And prayers at the mosque that your people better than prayers in masjidku ". Then the wife was also ordered Humayd Abi made for him a place of prayer in the most deep and dark in his house. And he was praying in situ until the end. (This Hadith issued by Ahmad 6 / 371 and by Ibn Khuzaymah in Shahihnya 3 / 95. Hadith is hasan. See "haasyiyatu la'zhomi 'alaa shohiih Ibni Khuzaimah).

Cue in this Hadith is quite clear that the origin is the persistence of a woman in the house. To the extent that the Messenger of Allah shollallahu'alayhiwasallam prefers praying at home for a woman, rather than praying in the mosque he shollallahu'alayhiwasallam though he allowed a woman to go to the mosque.

5. The reality of Muslim women in the early centuries, which is exemplified by-example to support this. Where do we get that out of a woman and she works outside the home is an event that almost could be calculated, and have the causes which require for such. Even so that is what is understood by the Companions. It was narrated that Ibn Mas'ud was asked by his wife to give her a veil. Ibn Mas'ud said: "I'm afraid you'll leave wearing the hijab that God has for you." His wife said: "Hijab is it?". Ibn Mas'ud said: "Your house."

6. Taught by the shari'ah is that is in accordance with nature. "What is God Who created it does not know (that you reveal or conceal), and He is Subtle, the Knower?" (QS67: 14). Indeed persistence of a woman in the house is the logic of nature in accordance with the duties and character and a guard of kekontradiktifan keterceraiberaian and personality. Psychological scientific experiments have given support to this. As some researchers are fairly objective in the West have delivered the call to minimize the negative consequences of a work that elicits a woman contrary to the nature and character. However, the worshipers of lust is so deaf to every person who calls it. They even accused him as the person who invites the women to return to the setback and slavery, so they make a claim! And there will be an additional explanation about it on the sidelines of the discussion.

Regarding the release of Women's Issues Meyikapi

It should be understood that the release of a woman is not forbidden absolutely. It has been narrated some information that indicates bolehnya women come out and work outside the home, but this situation is not the origin of law, but rather as an exception and urgent needs.

One of the history of this is allowed by the Prophet shollallahu'alayhiwasallam a woman to pray in a mosque even though he prefers prayer of the woman at home.

Similarly, a history of participation as a woman in a few battles to water and treat the injured.

The caller liberation of women, or rather the destruction of the female caller from imitators among the passions, has been holding with this history. As well some people who have become low sedemikiran ourselves before the pressure of foreign civilizations, also have made history as the argument to defend Islam, in their expectations.

To answer this, we say: actually discharge a woman and she works outside the home is not something absolutely forbidden. There could be an urgent need to come out as the release of two daughters Syu'aib. It can also become a matter that is needed for this race as a woman who teaches her fellow sisters or provide treatment for them. For things like this that the arguments out of a woman was understood. And that is a state of exception, not the condition of origin. Hence we get the Imam Ibn Hajar said: could be the release of women with a force that has dinasakh. In which he explains in "Al Ishoobah" living history Kabsyah Umm Al Qodho'iyyah and said his Hadith issued by Abu Bakr ibn Abi Shayba and Ath Thobrooniy and others from the path of Al-Aswad bin Qoys from Sa'id ibn 'Amr Al Qurosyiy that Umm Kabsyah a woman from Qodho'ah said: "O Messenger of Allah, allow me to come out with troops like this and this." He said: "No". Umm Kabsyah said: "O Prophet of God I'm not want to fight. But I want to treat the wounded and the sick, and I'll be handing out drinks. " He said: "If only it did not become a sunnah and will say: the fulanah never come out (in a troop) of course I will let you. However, sit down (do not follow-important life). " This Hadith was also issued by Ibn Sa'd and in the end, "Sit down, do not let the people say that Muhammad fought with a woman." Then Ibn Hajar said: This Hadith and Hadith which earlier in the life history of Umm Al Aslamiy Sinaan can be integrated on to say that this tradition menasakh the previous hadith. Because the previous hadith during the war of Khaibar, was this tradition after Fathu Makkah. (Al Ishoobah 4 / 463)

However, these arguments Thabit to expel most cases women and their ikutsertanya in treating the wounded and to share a drink, but it is limited conditions are mixed in accordance with the measure and is not to defeat the condition of origin. And quite important to distinguish clearly between the workings of a woman outside the home as a legal origin and the views it as an exception.

If he is an exception for certain circumstances, then we will not run out of solutions to overcome the negative impacts that may arise with the release of a woman. But here is not the place to describe the solutions that. As if out of a woman was used as a matter of origin as viewed by some people who are Westernised, where they saw that the woman will still not benefit anything if he works at home. And this is a paralysis of half the society. I say: if we go with this direction, then the negative impacts from the release of the women, and all the consequences will emerge as occurred in Western society.

Will appear mafsadat-mafsadat ikhtilat, and mafsadat-mafsadat empty house of a mother's role, although we use various procedures and even though we mean it for that, and although some people tried to cover it up with a deceptive slogan: "get out in corridor in accordance with the teachings of the shari'ah and our culture. " Then we need to understand that when it is received by us that the origin is that a woman working at home and that she works outside the home is an exception and that is what is determined based on the arguments syar'iy, then after that we are no longer have a choice between beriltizam with this or not beriltizam with him, if we are really Muslims.

وما كان لمؤمن ولا مؤمنة إذا قضى الله ورسوله أمرا أن يكون لهم الخيرة من أمرهم ومن يعص الله ورسوله فقد ضل ضلالا مبينا

"And it is not proper for men of believers and not (also) for women who are believers, when Allah and His Messenger have set up a provision, there will be for those options (the others) about their affair. And whoever disobeys Allah and His Messenger, then surely he has been misguided, misguided real. "(QS33: 36)

This verse is even down to a particular case, but its content is general. Then he fell after the verses shollallahu'alayhiwasallam Prophet ordered his wife to stay in their homes.

God has explained that the action left, and turn away from, his shari'ah is a definite cause-no doubt-for a person suffering such circumstances the majority of mankind on the earth today.

ومن أعرض عن ذكري فإن له معيشة ضنكا ونحشره يوم القيامة أعمى

"And whosoever turns away from My reminder, verily for him is a narrow livelihood, and we will menghimpunkannya on the Day of Judgement in a state of blind". (Q.S.20: 124)

And the real state of the people who have manhaj manhaj straight but they leave it and seek other manhaj in waste of human thought, as disclosed by the poet:

Like a camel that died of thirst in the desert sahara

Moderate water on his back he carry

(To be continued insha Allah)

Source:akhwat.web.id