Hijab: private, apparent & 7 conditions
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He was adamant jaybika is a pocket. I thought he was going to confirm Jaybika (for the man) meant chest and Juyubihinna (for the women) meant cleavage or bosom or breasts. BUT he said Jaybika was a pocket and juyubihinna means all the women's special private parts including the hair...
Pocket? hehe. I don't know, I"m sorry. Welcome to the discussion though. )
"would probably count as "what is apparent" because it has become apparent if it has wiggled loose!" Nice reasoning. laugh
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Rana
Jewish tradition prescribes basically the same dress code as Islam currently has. The big difference is how it is practiced. Women are to dress modestly and basically just hands and face should show. But people got crafty and twisted things into a weird almost opposite manner.
So here is an example... Women are supposed to cover their hair. So now many orthodox jewish women cover their hair with a wig.
See the twistedness? If I can't show my hair I will buy an expensive wig that is made of human hair in a very very fashionable style and wear that. Is that going along with the tradition?
The issue is one of tradition. One comes up with hadith or talmud because they want to know what is the right way to do something. Sometime long ago what they proposed seemed reasonable so it was adopted. A medical tradition that was quite popular was leeches. Doctors had leeches suck the blood out of you and it would cure your disease. They did this for many many many years and even killed people doing it. But it was a tradition because "I seemed like a good idea at the time".
My personal view is that traditions are generally good so long as they are respected as a tradition versus a law. And sometimes traditions need to change to accommodate the new and vibrant world Allah puts before us. Remember change requires us to put him/her back in our lives and rethink everything and draw close to him/her.
Just my thoughts.
JewishDude
peace Salam, Shalom, Peace peace -
peace UmAlawi,
Re JYB
You may like to request your husband to find his special JYB meaning for women in AQ or any Classical Arabic Dictionary.
From Project Root List to cut out a collar of a shirt, opening at the neck and bosom of a shirt, an opening in a shirt (e.g. where the head goes through or the sleeve), pocket (derived because Arabs often carry things within the bosom of a shirt), bosom, heart, place of entrance for a land/country, hollowed.Secondly, he would then have to explain the logic in the verse 2431, which I am confident he would be unable to.
and because he says Maryam wore a "hijab" in 1917
It actually says "Faittakhathat min doonihim hijaban" / so/then she took from them (family/people - masculine plural) a hijab".
Perhaps he should brush up on his Arabic?
Also, if he is a fan of Maryam, point out how in AQ she goes to a far away place by herself and was in a place where she could meet strangers, including men, by herself. See how he likes that one. ;D
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Rana
Jewish tradition prescribes basically the same dress code as Islam currently has. The big difference is how it is practiced. Women are to dress modestly and basically just hands and face should show. But people got crafty and twisted things into a weird almost opposite manner.
So here is an example... Women are supposed to cover their hair. So now many orthodox jewish women cover their hair with a wig.
See the twistedness?
......
My personal view is that traditions are generally good so long as they are respected as a tradition versus a law. And sometimes traditions need to change to accommodate the new and vibrant world Allah puts before us. Remember change requires us to put him/her back in our lives and rethink everything and draw close to him/her.Just my thoughts.
JewishDude
peace Salam, Shalom, Peace peacepeace JewishDude
I found out about the wig thing a few years ago on a documentary and I have to say I find it strange yet highly amusing. A very interesting interpretation and as you say, a twisting of teaching to cover hair.
"Sometimes traditions need to change to accommodate the new and vibrant world Allah puts before us." This is where some (many even) Muslims seem to have trouble. The possibility that the traditions set into ''hadith'' should change is viewed with such suspician - it's like it's set in stone and could be the devil's work to attempt to modernise. Basically I am in agreement but it's not necessarily something that all Muslims would agree with.
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@ UmAlawi,
The Arabic language seems to be held over some of us - those who don't know it can be told their understanding will always be deficient, those who do know it can still be told it's not enough to understand Quran and you still need ''the scholars''. I have to admit though I know next to nothing of Arabic and it doesn't stand me well in the finer studies of Quran so in some way there is truth in it But those who speak Arabic don't alway understand either because in my experience they can still be totally stuck on the ''interpretations'' they have been taught at the mosque or wherever. It all becomes interwoven and this idea that we as normal Muslims have no place reading, studying and deciding for ourselves the meaning is quite pervasive. It's like trying to talk to a brick wall to get some people to open their minds and hearts & re-examine a particular passage in Quran or a particular hadith to see whether maybe, just maybe, their view of its meaning could be wrong.
I am separated but when I was discussing these matters with my husband I came to realise that for him study meant to ask an Imam. I said to him ''but how can you necessarily trust the Imam's? They are just people too" That comment did not go down well - basically the Imams have studied Quran for so long that it was almost impossible (and almost had a feeling of being sinful) to consider they might be wrong either by accident, through ignorance or through wanting to achieve some gain. So even a conversation that started out logically would end up getting stuck and the number of times I have been 'required' to suspend reason is really sad. In the end I could argue all day but he, and others I know, would still tell me that I don't know Arabic and/or I need to enlist the help of scholars.
InshAllah you'll have better luck with open discussion and enquiry as judging from this forum there are plenty of Muslims out there who don't wish to suspend reason and who are willing to look further.
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The Arabic language seems to be held over some of us - those who don't know it can be told their understanding will always be deficient, those who do know it can still be told it's not enough to understand Quran and you still need ''the scholars''. I have to admit though I know next to nothing of Arabic and it doesn't stand me well in the finer studies of Quran so in some way there is truth in it ( But those who speak Arabic don't alway understand either because in my experience they can still be totally stuck on the ''interpretations'' they have been taught at the mosque or wherever. It all becomes interwoven and this idea that we as normal Muslims have no place reading, studying and deciding for ourselves the meaning is quite pervasive. It's like trying to talk to a brick wall to get some people to open their minds and hearts & re-examine a particular passage in Quran or a particular hadith to see whether maybe, just maybe, their view of its meaning could be wrong.
bravo
Rana
I think you have it on a very good point. So if Allah wants a message spread to everyone then he must choose a language to deliver it in. And we can all ???agree??? that it has been a semitic language such as Hebrew, Aramaic or Arabic. So Allah chose those languages for a reason. Was it for us to be controlled? I doubt it. My guess (which may be heretical here to guess why Allah chose these languages) is that they are so vague. That way loads of interpretations can come from them in its own language and when translated. I think this is a strength. I don't think we should view not knowing Arabic as good as a scholar a bad thing. Remember if we read many different translations we may have a broader interpretation of the verse than a scholar because a scholar is biased in their readings. We can also bias our understanding by choosing a translation that agrees with our view of the world. My point is that not knowing Arabic isn't a limitation as much as it is a challenge. The challenge to us is to read many interpretations, develop understanding, draw close to Allah and to avoid finding a single translation that agrees with us at the exclusion of all others.
Remember Allah wants us to spread the message in the Quran by our thoughts, words and deeds. So he wants it to be translated so everyone can understand it. People who control the access to "right knowledge", in my eyes, are not spreading the message and are committing a sin.
These are again just my thoughts.
JewishDude
peace Salam, Shalom, Peace peace -
Also, slightly off topic, but will mention it here seeing as I mentioned Jayb as pocket. Pocket here in Germany is "Tasche" and Handbag is "Handtasche" and Bag is "Tasche". Towel is "Tuch". Handtowel is "Handtuch". Bath Towel is "Badtuch". Pocket tissues are Taschentucher. So if I said the Tuch is in the Tasche, would you know if I was talking about a "towel in a bag" OR a "tissue in a pocket"? Let's call this the Tissue Issue!
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Also, slightly off topic, but will mention it here seeing as I mentioned Jayb as pocket. Pocket here in Germany is "Tasche" and Handbag is "Handtasche" and Bag is "Tasche". Towel is "Tuch". Handtowel is "Handtuch". Bath Towel is "Badtuch". Pocket tissues are Taschentucher. So if I said the Tuch is in the Tasche, would you know if I was talking about a "towel in a bag" OR a "tissue in a pocket"? Let's call this the Tissue Issue!
It is a question of context. It is the context that actualises the radical meaning of the word or root. If the word is definite, then it must have been introduced previously. It is not any Tuch, it is the Tuch that was previously mentioned or referred to.
Salaam
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Remember if we read many different translations we may have a broader interpretation of the verse than a scholar because a scholar is biased in their readings. We can also bias our understanding by choosing a translation that agrees with our view of the world.
A very interesting way to look at it - I like.
People who control the access to "right knowledge", in my eyes, are not spreading the message and are committing a sin.
peace Yes and there are many examples similar to this where it seems some Muslims are going so totally off track from what the Quran says but somehow they manage to use words to convince others they are right. -
If everything were "set in stone" then we wouldn't have the need to seek Allah, we would just do what we are told.
even then, we probably still won't and do what we are told. suppose if God were to tell us to go kill a cow. how many will just do what we are told and go kill a cow? and how many will ask...
...what kind of cow?
....male cow or female cow?
....young or old?
....what color?
....what if the cow is owned by a unbeliever?
....what time should i kill the cow?
....how should I kill the cow? what knife? long knife with handle? what kind of handle? how sharp should the knife be?
....how should one approach the cow?
....what attire should I wear when killing the cow? what color should my attire be?
....what should I say and how should I say what to say before, during and after killing the cow?
....can a woman kill a cow?
....can a woman who is menstruating kill a cow?
....what if the cow was given hormone?
....should the cow be standing, sitting, lying down to kill the cow?and this is why we need hadiths, imams, scholars, as God wasn't specific....he was vague. God didn't specify how to kill a cow. if you don't speak arabic, you don't understand the Koran. you need to ask the imam. the koran is not clear about the killing of a cow. we need hadiths which explains how prophet killed the cow. who best knows how to kill the cow than the prophet and we are supposed to follow prophet Muhammad. and if you don't kill the cow this way, then you are not a muslim. you are not following the Koran. you are a kafir.
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Salaam Alaikum,
even then, we probably still won't and do what we are told. suppose if God were to tell us to go kill a cow. how many will just do what we are told and go kill a cow? and how many will ask...
...what kind of cow?
....male cow or female cow?
....young or old?
....what color?
....what if the cow is owned by a unbeliever?
....what time should i kill the cow?
....how should I kill the cow? what knife? long knife with handle? what kind of handle? how sharp should the knife be?
....how should one approach the cow?
....what attire should I wear when killing the cow? what color should my attire be?
....what should I say and how should I say what to say before, during and after killing the cow?
....can a woman kill a cow?
....can a woman who is menstruating kill a cow?
....what if the cow was given hormone?
....should the cow be standing, sitting, lying down to kill the cow?Yes of course and even more important the proper sunna of HOW TO EAT WATERMELON?
According to the Ibn Hambal sunni schools they were not sure to cut or bite thus refused to eat watermelon altogether!
I like to use a knife and cut it -- this is definitely not proper sunna...
http//ingoodfeather.com/wp-content/uploads/2010/06/eating-watermelon-300x198.jpg
and this is why we need hadiths, imams, scholars, as God wasn't specific....he was vague. God didn't specify how to kill a cow. if you don't speak arabic, you don't understand the Koran. you need to ask the imam. the koran is not clear about the killing of a cow. we need hadiths which explains how prophet killed the cow. who best knows how to kill the cow than the prophet and we are supposed to follow prophet Muhammad. and if you don't kill the cow this way, then you are not a muslim. you are not following the Koran. you are a kafir.
On the Arabic part; ask your imam, search the web, bring a friend or whoever tell us the correct meaning of Kalala?
Solved the simple inheritance how much to give a deceased Kalala's mother and sister; which verse to use 412 or 4176?
Book 11, Number 3937
Abu Talha reported 'Umar b. al-Khattab (Allah be pleased with him) delivered a sermon on Friday and made a mention of Allah's Apostle (may peace be upon him) and he also made a mention of Abu Bakr (Allah be pleased with him) and then said I do not leave behind me any problem more difficult than that of Kalala. I did not refer to Allah's Messenger (may peace be upon him) more repeatedly than in case of the problem of Kalala, and he (the Holy Prophet) never showed more annoyance to me than in regard to this problem, so much so that he struck my chest with his fingers and said 'Umar, does the verse revealed in summer season, at the end of Sura al-Nisa' not suffice you ? Hadrat 'Umar (then) said If I live I would give such verdict about (Kalala) that everyone would be able to decide whether he reads the Qur'an or he does not.
Peace!
