Adab Berhias Muslimah Perspektif Ma’nā-cum-Maghzā tentang Tabarruj dalam QS Al-Ahzab 33

Mahfidhatul Khasanah

doi:10.37680/adabiya.v16i2.920

Adab Berhias Muslimah Perspektif Ma’nā-cum-Maghzā tentang Tabarruj dalam QS Al-Ahzab 33

AL-ADABIYA: Jurnal Kebudayaan dan Keagamaan ◽

10.37680/adabiya.v16i2.920 ◽

2021 ◽

Vol 16 (2) ◽

pp. 171-184

Author(s):

Mahfidhatul Khasanah

Keyword(s):

Muslim Women ◽

Way Of Life ◽

Physical Treatments

One of the intriguing issues in the Islamic study is about women. Qur'an is used as a way of life for humans because it is believed to include various rules regarding all aspects of their life, including on Muslimah dress up manner. Today, many women spend money on physical treatments. This shows that women are getting more and more excessive about how to dress up with the aim of a compliment and attract others which is contrary to the tabarruj prohibition in the QS Al-Ahzab 33. The formulation of the problem in this paper is how the historical meaning and significance and the 'dynamic significance' of the verse. Applying the ma'nā-cum-maghzā hermeneutics perspective, it can be concluded that tabarruj was a bad behavior of women who were excessively ornate in the jahiliyyah era and becomes relevant again at this time. Although the verse was revealed to the wives of the Prophet, it is relevant for all Muslim women until now because of its universal moral message. This paper concludes the dress up manner for Muslimah to avoid tabarruj, including avoiding the intention not to flaunt in front of non-mahram, using make up means as needed, dressing up with the aim of ibadah by reading basmalah and prayers. Salah satu isu yang menarik dalam kajian Islam adalah tentang perempuan. Al-Qur'an dijadikan pedoman hidup bagi manusia karena diyakini memuat berbagai aturan tentang segala aspek kehidupan, termasuk tentang tata cara berbusana bagi Muslimah. Saat ini, banyak wanita menghabiskan uang untuk perawatan fisik. Hal ini menunjukkan bahwa wanita semakin berlebihan dalam hal berdandan dengan tujuan untuk mendapat pujian dan menarik orang lain, yang mana hal ini bertentangan dengan larangan tabarruj dalam QS Al-Ahzab 33. Tulisan ini bertujuan mengungkap makna dan signifikansi historis serta makna dinamis ayat tersebut. Dengan menggunakan perspektif hermeneutika ma'nā-cum-maghzā, dapat disimpulkan bahwa tabarruj adalah perilaku buruk perempuan yang berhias secara berlebihan di era jahiliyyah dan menjadi relevan kembali saat ini. Meskipun ayat tersebut diturunkan kepada istri-istri Nabi, namun tetap relevan bagi semua wanita Muslim hingga saat ini karena pesan moralnya yang universal. Tulisan ini menyimpulkan adab berhias bagi muslimah untuk menghindari tabarruj, antara lain menghindari niat untuk tidak pamer di depan non-mahram, menggunakan make up sesuai kebutuhan tidak secara berlebihan, berdandan untuk tujuan ibadah dengan diawali membaca basmalah dan doa.

Download Full-text

Religion and culture in the discourse of the European Court of Human Rights: the risks of stereotyping and naturalising

International Journal of Law in Context ◽

10.1017/s1744552314000032 ◽

2014 ◽

Vol 10 (2) ◽

pp. 195-221 ◽

Cited By ~ 3

Author(s):

Lourdes Peroni

Keyword(s):

Human Rights ◽

Discourse Analysis ◽

Critical Discourse Analysis ◽

Cultural Practices ◽

Muslim Women ◽

Critical Discourse ◽

Way Of Life ◽

Negative Stereotypes ◽

Group Practices ◽

European Court

AbstractThis paper critically examines the ways in which the European Court of Human Rights represents applicants' religious and cultural practices in its legal discourse. Borrowing tools from critical discourse analysis and incorporating insights from the anti-essentialist critique, the paper suggests that the Court has most problematically depicted the practices of Muslim women, Sikhs and Roma Gypsies. The analysis reveals that, by means of a reifying language, the Court oftentimes equates these groups' practices with negative stereotypes or posits them as the group's ‘paradigmatic’ practice / way of life. The thrust of the argument is that these sorts of representation are problematic because of the exclusionary and inegalitarian dangers they carry both for the applicants and for their groups. In negatively stereotyping applicants' practices and in privileging certain group practices over others, these types of assessment underestimate what is at stake for the applicants and potentially exclude them from protection. Moreover, these types of reasoning risk sustaining hierarchies across and within groups. The paper concludes by sketching out an approach capable of mitigating stereotyping and essentialising risks.

Download Full-text

Praying as a Form of Religious Coping in Dutch Highly Educated Muslim Women of Moroccan Descent

Archive for the Psychology of Religion ◽

10.1163/15736121-12341352 ◽

2018 ◽

Vol 40 (2-3) ◽

pp. 141-162

Author(s):

Joseph Z. T. Pieper ◽

Marinus H. F. van Uden ◽

Leonie van der Valk

Keyword(s):

Coping Strategies ◽

Religious Coping ◽

Research Question ◽

Muslim Women ◽

Snowball Sampling ◽

Way Of Life ◽

Highly Educated ◽

Negative Religious Coping ◽

Negative Feelings ◽

Qualitative Part

This article addresses the research question: “How do Dutch highly educated Muslim women of Moroccan descent use prayer in dealing with problems?” The theoretical framework was mainly based on the work of Pargament et al. regarding religious coping. The empirical part of the study consisted of a quantitative and a qualitative part. This article presents results of the quantitative part. For the quantitative part of our research, 177 questionnaires were collected using snowball sampling. We asked respondents about their praying practices and their ways of religious coping, using the Brief RCOPE. The connection and communication in their prayer with a loving, caring, benevolent God is the main religious way in which these Muslim women of Moroccan descent cope with all kinds of problems. This use of prayer as a way of coping can be clarified through the psychological functions of religiosity and prayer that are suggested by Pargament, Koenig, and Perez (2000). Prayer could help them in: (1) finding meaning, (2) being master over their circumstances and controlling their emotions, (3) finding comfort and closeness to God, (4) experiencing intimacy with others and closeness to God, and (5) transforming their way of life. We did find few negative religious coping strategies, such as negative feelings towards God or alienation. This is in line with research results of Abu Raiya and Pargament (2010). As Islam implies surrender to God, it may be difficult for Muslims to admit their religious distress, doubts, and struggles.

Download Full-text

‘They Make Us Feel Like We’re a Virus’: The Multiple Impacts of Islamophobic Hostility Towards Veiled Muslim Women

International Journal for Crime Justice and Social Democracy ◽

10.5204/ijcjsd.v4i3.236 ◽

2015 ◽

Vol 4 (3) ◽

pp. 44-56 ◽

Cited By ~ 6

Author(s):

Irene Zempi ◽

Neil Chakraborti

Keyword(s):

Qualitative Data ◽

Muslim Women ◽

Muslim Community ◽

Way Of Life ◽

Multiple Impacts ◽

Muslim Identity ◽

The Public ◽

The Public Sphere ◽

Muslim Communities ◽

The Individual

Within the prevailing post-9/11 climate, veiled Muslim women are commonly portrayed as oppressed, ‘culturally dangerous’ and ‘threatening’ to the western way of life and to notions of public safety and security by virtue of being fully covered in the public sphere. It is in such a context that manifestations of Islamophobia often emerge as a means of responding to these ‘threats’. Drawing from qualitative data elicited through a UK-based study, this article reflects upon the lived experiences of veiled Muslim women as actual and potential victims of Islamophobia and examines the impacts of Islamophobic attacks upon victims, their families and wider Muslim communities. Among the central themes we explore are impacts upon their sense of vulnerability, the visibility of their Muslim identity, and the management of their safety in public. The individual and collective harms associated with this form of victimisation are considered through notions of a worldwide, transnational Muslim community, the ummah, which connects Muslims from all over world. We conclude by noting that the effects of this victimisation are not exclusively restricted to the global ummah; rather, the harm extends to society as a whole by exacerbating the polarisation which already exists between ‘us’ and ‘them’.

Download Full-text

Female Muslim Factor in Preservation of Ethnocultural Traditions of the Tatar Society (XIX - XX Centuries)

Journal of Educational and Social Research ◽

10.2478/jesr-2019-0067 ◽

2019 ◽

Vol 9 (4) ◽

pp. 172-178

Author(s):

Adelya Ilhamovna Sattarova ◽

Anvar Ajratovich Gafarov ◽

Rinat Ahmatgalievich Nabiyev

Keyword(s):

Religious Tradition ◽

Muslim Women ◽

Social Institutions ◽

Soviet Period ◽

Spiritual Values ◽

Religious Revival ◽

Way Of Life ◽

The Family ◽

The One

Abstract The article discusses a range of issues related to the role of the female Muslim factor in the preservation and development of the ethnocultural traditions of Tatar society in the late XIX - XX centuries. The article discusses a range of issues related to the role of the female Muslim factor in the preservation and development of the ethnocultural traditions of Tatar society in the late XIX - XX centuries. The evolution of the ideas of Tatar Muslim theologians about the role of women in the family and society is noted. In the context of the specific changes in the life principles of Russian Muslim women, the content of the dichotomy of cadimism and jadidism is revealed: in the form of rivalry between the obsolete form of religious and cultural life (cadimism), on the one hand, and the renewed system of spiritual values (Jadidism), on the other. The importance of new educational practices in the emancipation of Muslim women is shown. Shows the origins of the formation of social institutions and organizations of Muslim women, the process of changing their traditional way of life and forms of self-identification within the framework of the ethnic and religious tradition. The features of the ethnocultural life of Tatar women under the dictates of the political and ideological system of the Soviet period and the main trends in the manifestation of the female factor in the processes of ethnic and religious revival of the peoples of Russia in the post-Soviet period are highlighted.

Download Full-text