APPAREL

APPAREL (1/4)

 Al-Quran least use three terms for clothing namely, libas, tsiyab, and sarabil.  Said libas found as much as ten times, tsiyab found as many as eight times, while sarabil found as many as three times in two paragraphs.

 Libas originally meant a cover-What else is closed. Function as a cover clothing very clear.  However, it should be note that this does not necessarily mean "close the genitals," because rings that cover part of the finger is also called libas, and the wearer is appointed by using root.

 When talking about the sea, the Al-Quran surah Al-Nahl (16): 14

 state that,

      And you put out and the sea was jewelry (between Another pearl) you use.

 Libas words used by the Quran to show clothes inner and outer, while the word used to tsiyab show clothing was born.  The word is derived from a word tsaub which means to return, namely the return of something on the circumstances originally, or in circumstances which should correspond with the idea first.

 The phrase stating that "originally was the idea and finally is a reality ", may help understand The linguistic understanding.  This expression means the fact must be returned to the original idea, because the reality is reflection of the original idea.

 What basic ideas about clothing?

 Raghib al-Isfahani --seorang linguist Al-Quran-- stated that the outfit named tsiyab or tsaub, because ideas their basic clothing materials are to be used.  If these materials after then spun into clothing, then in fact he had returned to the basic idea existence.  The writer, the basic idea can also be

 refunded on what is inside the minds of men First about himself.

 Al-Quran surah Al-'Araf (7): 20 describes the event when Adam and Eve were in heaven:

Satan whispers evil thoughts to both of them for appeared on both what is covered from      them, namely her nakedness, and the devil says, "Your Lord      forbid you to approach this tree, lest you both      become angels or become of people      eternal (in heaven). "

 Further described in paragraph 22 that:

... After they feel (fruit) trees (forbidden)      it appeared to both aurat-nakedness, and both began to cover it with leaves of paradise ...

 It is apparent that the basic idea contained within man is "closed aurat", but due to the temptation of Satan, open human genitalia.  Thus, the genitalia closed the clothes will be returned on the basic idea.  Naturally if clothing is named tsaub / tsiyab which means "something aurat returns to the basic idea ", which is closed.

 And the above verse also appears that the idea of ​​"open genitalia" is the idea of ​​the devil, and therefore the "sign of the devil is "Openness aurat".  A history proposed by Al-Biqa'i in his Shubhat Waraqah states that when the Prophet.  yet obtain assurance about what for him in the Cave of Hira --apakah of angels or of setan-- he delivered it to his wife Khadijah.  Khadija said, "If you see it again, Inform me. "As in other times of the Prophet. see

 (Angels) who saw in the Cave of Hira, Khadijah opened clothes sambi1 asked, "Now, do you still see it? "Prophet, replied," No ... he's gone. " Khadijah confidently said, "Rest assured that come not the devil, ... (because only the devil who love to see aurat) ".

 In this regard the Quran reminds:

O sons of Adam, do not you ever be duped by Satan as he (had cheated      your parents Adam and Eve) so that he has issued a second mother to your father from heaven.  He undress both to show to both the nakedness of the two of them (Al-Araf [7]:27).

 The third word used Quran to explain about clothing is sarabil.  Dictionaries define the word as clothing, any type of material.  Only two paragraphs who uses the word.  One of them interpreted as a garment which serves to ward off the heat, cold, and dangers in battle (Surat Al-Nahl [16]: 81)One more in the letter Ibrahim (14): 50 of doom will experienced by sinners later in the day then: their clothes from the sedan.  From here incomprehensible that No clothing that becomes torture device.  Of course torture The due in question does not conform with values ​​that are mandated by Allah.

 CLOTHING AND FITRAH

 From the opening paragraph that describes the event nakedness of Adam, and verses later, the scholars concluded that the essentially cover the aurat is human nature jrang diaktualkan when he has consciousness.

 As stated when explaining the meaning tsaub, human initially covered her nakedness.  The verse that describes this lahuma yubdiya use the term li ma ~ wuriya 'anhuma min sauatihima (to reveal to both what closed on them, ie private parts) (Al-Araf [7]: 20).

 Fragment of this verse not only suggests that since the original Adam and Eve were not able to see their nakedness, but also means that the nakedness of each closed so that they too can not see.

 Then the devil tempt them into eating the forbidden tree, and the result is the nakedness that had been closed to open, and they realize openness, so they try cover it with leaves of paradise.  That effort showed their instinct in human beings since the beginning of events that genitalia should be closed by way of dressing.

 Note also the phrase used Al-Quran to declare the effort both our parents, "Wa thafiqa yakhshifan 'alaihima min Waraq al-Jannah. "

 Yakhshifan word derived from a word meaning khashf attach something to something else in order to be more sturdiness.  Examples put forward by the experts of the language is menempelkkan new layer on an existing layer of pedestal feet, to make it more robust and sturdy.

 Adam and Eve not just take the leaves to hide his nakedness (because if so her clothes are mini), but many pieces to be widened, with by gluing a piece of leaf on another sheet, as a sign that the clothes were so thick, so it is not transparent or translucent.

 Another thing that hinted that dress or close aurat is human nature is the use of the term "Ya Bani Adam "(O children of Adam) in verses talking about the dress.

 Such calls only repeated four times in Al-Qur'an.  Impression and conveys different meanings with call ya Ayyuhal ladzina amanu the only special to Believers, or yes ayyuhan passage may simply addressed to all mankind since the time of the Prophet.  to end of time.  Call yes Bani Adam clearly drawn to all humans.  Adam was the father of all mankind?

 Only four times call ya Bani Adam in the Quran, and everything contained in the Al-'Araf, namely:

 1. Verse 26 speaks about the kinds of clothes God supplies.

 2. Verse 27 speaks of the ban followed the devil which causes the opening of the nakedness of the elderly man(Adam and Eve).

 3. Paragraph 31 ordered to wear beautiful clothes on when entering the mosque.

 4. Verse 35 is the obligation of obedience to God's guidance delivered by His apostles (of course including guidance dressing).

 This shows that the early Allah.  has inspired humans that arose in him the encouragement to dress, even the need to dress up, as hinted at by letter Taha (20): 117-118, reminiscent Adam that if he is expelled from heaven for devil, surely he will make every effort in the world to look for food, clothing, and board.  The impetus created by God in instinct humans have consciousness of humanity.  That is why seen that primitive man was always to cover up what judged as genitalia.

 From the verses that speak of the closure of the genitalia, found cue that to realize this, people do not require strenuous effort and energy.  This is hinted by selected passive form of the Koran to call closing the nakedness of Adam and Eve, that verse 22 of surah Al-Araf quoted at the beginning of this commentary: "closed and they ie their aurat. "

 Closing the aurat is not difficult, because it can be done with materials whatever is available, even a single leaf (as long as it can be cover it).

 FUNCTION CLOTHES

 Of the many verses of the Quran that talk about clothing, can be found at least four functions clothes.

 Al-Quran surah Al-A'raf (7): 26 describes two functions clothes:

      O sons and daughters of Adam! We have

      sent down to you clothing that covers your nakedness and

      also (clothing) fur (to be jewelry), and

      clothing piety that is the most good.

 This verse describes at least two functions of clothing, namely cover aurat and jewelry.

 Some scholars have even suggested that the above verse speaks about a third function of clothing, namely the function of piety, in the sense clothing can prevent someone falling into disasters and difficulties, both temporal and hereafter disaster.

 Shaykh Muhammad Tahir bin 'Ashur explains the way the mind scholars who think so.  He wrote in his commentary about the verse:

      Libasut taqwa read by Imam Nafi 'ibn Amir,

      Al-Kisa'i, and Abu Ja'far with nashab (read libasa

      so that its position as the object of the patient).  This

      means the same as other clothing items that

      created, and of course these clothes out of shape

      abstract, but real.  Piety is here

      is maintenance, so that referred to him

      is clothing in the form of a shield used in

      battle to maintain and avoid

      the wearer from harm and other disasters.

 There is also a reading libasu at-taqwa, so that the word not domiciled as objects sufferers.  At that time, one of the meaning contained in them are their inner garments can prevent someone from worldly disasters and ukhrawi.

 However, found other verses that describe the function of the third clothing, namely the maintenance function to disasters, and of the heat and cold,

      He (God) made for you garments

      protect you from the heat (and cold), and

      clothing (armor) cares for you in

      war ... (Surat al-Nahl [16]: 81).