Danger alert Khalwat
Prophet Muhammad sallallaahu 'alaihi wasallam said:
لا يخلون أحدكم بامرأة فإن الشيطان ثالثهما
"Let not one of you seclusion with a woman because the real devil became the third man between them both." (Narrated by Ahmad 1 / 18, Ibn Hibbaan [See Saheeh Ibn Hibbaan 1 / 436], At-Thabrani in Al-Mu'jam Al-Awshoth 2 / 184, and al-Bayhaqi in his Sunan 7 / 91. Dishahihkan by Shaykh al-Albani in as-or higher 1 / 792 no. 430)
ومن كان يؤمن بالله واليوم الآخر فلا يخلون بامرأة ليس معها ذو محرم منها فإن ثالثهما الشيطان
"Whoever believes in Allah and the hereafter then he is not to seclusion with a woman without any mahrom woman, because the devil became the third man between them both." (Narrated by Ahmad from the hadeeth of Jabir 3 / 339. Dishahihkan by Shaykh al-Albani in Irwaul Gholil vol 6 no. 1813)
لا يخلون رجل بامرأة إلا مع ذي محرم فقام رجل فقال يا رسول الله امرأتي خرجت حاجة واكتتبت في غزوة كذا وكذا قال ارجع فحج مع امرأتك
"From Ibn Abbas that the Prophet sallallaahu 'alaihi wasallam said,' Let not a man seclusion with a woman mahrom kacuali if shared with the woman. 'Then someone stood up and said,' Messenger of Allah, my wife out for a pilgrimage, and I have registered myself for jihad in this war and that, 'then the Prophet sallallaahu' alaihi wasallam said, 'Come back!, and berhajilah with your wife.' "(Narrated by al-Bukhari no. 5233, Muslim 2 / 975)
Benefit:
If anyone says, "But what about some shohabiaat who emigrated from Mecca to Medina without mahrom?"
It is not allowed for a woman to bersafar without mahrom except when he migrated from Mecca to Medina because of ugliness and danger inherent in the city of Mecca at that time that caused it to run more dangerous and worse than he had feared things happen to him (if he bersafar without mahrom). Kaltsum Umm bint 'Uqbah ibn Abi Ma'ith and other women who had emigrated from Mecca to Medina without mahrom. Likewise, the presence of a woman in the assembly proceedings before the judge without mahrom, this is an emergency because it feared the loss of the right of the claimant. Similarly, when an unmarried woman who committed adultery then he disingkan without mahromnya as this is the hadd punishment for him. (Syarhul 'Umdah 2/177-178).
What is the purpose of the Prophet's words "the devil became the third person among them both"?
Al-Munawi said, "That devil to mediate (third person) between them with their whisper (to disobedience) and makes the lust they both volatile and eliminate the shame and feel free from them and decorate beautiful disobedience to appear before them both, until finally syaitanpun unite them both in contempt (ie adultery) or (minimal) drop them on the case-the case of adultery that is lighter contemplates the opening of adultery who was almost dropped them to adultery. "(Faidhul Qadir 3 / 78).
As-Syaukani said, "The reason is pleased to women because men demikanlah he has created a propensity to women, as well as the nature of which has had a passion for marriage. Similarly, women like the man because of the nature and instincts that have been embedded in him. Therefore the devil found means to stir up passion that one to the other then there disobedience. "(Author Nailul 9 / 231).
Imam An-Nawawi said, "... Prohibition seclusion with a woman and permissibility ajnabiah berkholwatnya (a woman) with mahamnya, and two cases this is a scholarly consensus' (the scholars)." (Al-Minhaj 14/153).
What Is Mahrom?
As-Suyuti said, "The friends we (the followers of the Shafi'i madhhab) said, Mahrom are women who are forbidden to marry for eternity either because nasab nor allowed due to certain reasons and because kemahroman woman." This definition is also quoted by Ibn Hajar in Fath Bari 9 / 413, and this is the definition of Imam An-Nawawi, (Al-Minhaj 14/153) where he said: المحرم هو كل من حرم عليه نكاحها على التأبيد لسبب مباح لحرمتها
From this definition it is known that:
(Women are forbidden to marry), it is not mahrom children's uncle and the children's aunt (uncle and aunt are both siblings mom dad and siblings).
(Forever), it is not the woman's brother mahrom wife and aunt (aunt) and wife (both are siblings, maternal aunt of the wife or the wife's father's siblings) because they can marry if his wife divorced, so does not include mahrom women who have ditalak three, because she can marry again if other people have been married by then divorced. Similarly, not including mahrom women other than peoples of the book (whether religious Zoroastrian, Buddhist, Hindu, or other beliefs) because he can marry if included in the religion of Islam.
(Due to certain causes that are allowed), it is not mahrom dijima'i mothers by fathers with Jima 'is doubtful (not with a legal marriage) and also the daughter of the mother. Mother was not allowed to marry but because he was not mahrom Jima 'doubtful not be said to do.
(Due kemahroman woman), then not including mahrom woman separated from her husband because mula'anah (Mawahibul Jalil 4 / 116), because women are forbidden to marry again by her husband who has melaknatnya forever but not for the woman but kemahroman because of the attitude of firmness and emphasis on the husband. (Al-Asybah wan Nadzoir 1 / 261).
And if it was clear that she is mahromnya will not be for him to marry her and allowed her to look at him and seclusion with her and bersafar accompany him, and this law include absolute caused mahrom nasab or because dairy or because of marriage. (Al-Asybah wan Nadzoir 1 / 262).
Warning:
Imam An-Nawawi said, "The meaning of the woman ajnabiah mahrom that if he was with the woman then allowed for a man to sit (seclusion) with a woman ajnabiah such, should be required is someone who the men ajnabi shy (shy / uncomfortable liver) with him. As if mahrom is still a small example of two or three years old or who semisalnya then his form as the absence of no mistakes. "(Al-Majmu '4 / 242).
What Is Khalwat?
Anas bin Malik said,
جاءت امرأة من الأنصار إلى النبي صلى الله عليه وسلم فخلا بها فقال والله إنكم لأحب الناس إلي
"It comes a lady from the Ansor to the Prophet sallallaahu 'alaihi wasallam and the Prophet sallallaahu' alaihi wasallam was seclusion with her, then the Prophet sallallaahu 'alaihi wasallam said,' By Allah you guys (the Anshor) are the people I love most. '" (Narrated by Al-Bukhari no. 5234, Kitabun Marriage)
Imam Al-Bukhari gave the title of this hadith with the words, باب ما يجوز أن يخلو الرجل بالمرأة عند الناس "Chapter: permissibility of a man seclusion with a woman when in front of audiences."
Ibn Hajar said, "Imam al-Bukhari concluded the law (in that title with his words)" in front of an audience "from the words of Anas bin Malik of the acts of others (*)" So the Prophet was seclusion with her in some way or some السكك (sukak) . 'And السكك, is the road used to run that usually always pass people. "
(*) Among them was narrated by Imam Muslim (4 / 1812):
عن أنس أن امرأة كان في عقلها شيء فقالت يا رسول الله إن لي إليك حاجة فقال يا أم فلان انظري أي السكك شئت حتى أقضي لك حاجتك فخلا معها في بعض الطرق حتى فرغت من حاجتها
"From Anas ibn Malik that a woman who was somewhat disturbed peikirannya said to Prophet 'alayhi wasallam,' O Messenger of Allah, I have no need to be with you, 'then the Prophet sallallaahu' alaihi wasallam said to him, 'O Umm so and so, look to the road anywhere that you want until I meet your needs. 'So the Prophet sallallaahu' alaihi wasallam was seclusion with a woman on a street until the completion of her needs. "
Ibn Hajar said, "That he is not seclusion with a woman until both are closed from public view (hidden and not visible-pen), but the point is allowed seclusion if (they are both visible by the audience), but their voices are not heard by the audience both because he spoke with it slowly, for example because of a case that the woman is embarrassed when he mentions the case is in front of audiences. "
Ibn Hajar explains that there are forbidden and there is seclusion seclusion are allowed:
Seclusion are allowed, as was done by the Prophet sallallaahu 'alaihi wasallam with the woman, namely putting an end to the voices that are not heard by the audience but not covered from their view. It is also as an explanation of Al-Muhallab, "Anas did not mean that the Prophet sallallaahu 'alaihi wasallam seclusion with a woman until no visible by people around the Prophet sallallaahu' alaihi wasallam when it is, but the Prophet sallallaahu 'alaihi wasallam seclusion with a woman until the people around him did not hear the complaints of the woman and the conversation that took place between the Prophet sallallaahu 'alaihi wasallam and the woman. Therefore hear the end of the conversation Anas the Prophet sallallaahu 'alaihi wasallam and the woman then she brought menukilnya (reported it) and he does not narrate the conversation that took place between the Prophet sallallaahu' alaihi wasallam and the woman because she did not hear it. "(Fath Bari 9 / 413 . The words of Imam Nawawi that "the possibility of the woman is mahrom Prophet sallallaahu 'alaihi wasallam like Umm Sulaim and female relatives." (Al-Minhaj 16/68), then kuranglah appropriate because, as narrated by Imam Muslim in that woman's mind somewhat disturbed, and this is not the nature of Umm Sulaim).
Which is forbidden seclusion seclusion (bersendiriannya) between male and female so closed off from human view. Said Al-Qodhi in Al-Ahkam As-Sulthoniah about the nature of enforcement ma'ruf nahi unjust verdicts, "If he saw a man standing with a woman in the streets where (people) and not visible from both the signs suspicious then he must not scold them both and he is not to deny. But if they were both standing on a deserted road, the lonely place it must deny the suspicious man and should he do not immediately give the penalty against both of them turned out the man was worried about her mahrom. He should say to the man-if it turns out she is a woman-mahrom keep this woman from suspicious places. -And if it turns out the woman is a woman-should ajnabiah he said to the man, 'I remind you of the dangers of seclusion with a woman who could plunge ajnabiah.' "
Sholeh Alu Shaikh Shaikh said:
والخلوة المحرمة هي ما كانت مع إغلاق لدار أو حجرة أو سيارة ونحو ذلك أو مع استتار عن الأعين, فهذه خلوة محرمة وكذا ضبطها الفقهاء
"And the seclusion that is forbidden is when accompanied by closing (locking) a house or a room or a car or a semisalnya or hidden from view humans (the audience). This seclusion is forbidden, and thus fikh experts define it. "
So that is forbidden seclusion there are two forms as described by Sheikh Sheikh Sholeh Alu. And is not the norm merupkan that the room is closed melazimkan also closed from public view.
If someone says, "Based on the definition of seclusion that is forbidden on the two-duaannya a woman and man in the overhang roads is not a seclusion that is forbidden because everyone looked at them??"
It is true that it is not a seclusion that is forbidden, but remember the lessons of seclusion was unlawful because of seclusion is one means by which mengantarakan to fornication, as indulgence in view of an initial step that ultimately led to the act of adultery. Therefore, the form of seclusion undertaken by mostly young men, although when viewed from the nature of seclusion seclusion itself is not haraam, but if viewed from defamation arising from the seclusion that the law is unlawful. The young people-be a pair such that both have fallen in forbidden things such as looking at each other with each other, the woman mendayu-dayukan his voice to seduce, not to mention the clothes the woman who does not comply with shariah, and Other sebagaianya far more severe. Seclusion which originally allowed it but if mixed with things that are forbidden, the law becomes unlawful. Seclusion is not safe from the emergence of slander then haraam.
Ibn Hajar said, "This hadeeth (ie Anas hadith above) will show bolehnya chatted with a woman ajnabiah (not mahrom) with secret talks (in secret), and this is not a reproach to religion of the perpetrators of honor if she is safe from defamation. But as word of his case Aisha وأيكم يملك إربه كما كان النبي يملك إربه "And who of you are able to withstand shocks desires as the Prophet sallallaahu 'alaihi wasallam syahwatnya could withstand." (Fath Bari 9 / 414).
Sa'id ibn al-Musayyib said,
لقد بلغت ثمانين سنة وأنا أخوف ما أخاف على النساء
"I have reached the age of eighty years and I fear most are the women." (Narrated by Ibn Abi Musonnaf Syaibah in his 7 / 17, he said, "It has been submitted to us Aswad ibn 'Amir, (he said), 'It has been submitted to us Hammad bin Salamah, from Ali bin Zaid from Sa'id ibn al-Musayyib ...' ").
In another narration from Ali bin Zaid bin Jad'an that Sa'eed said, "It is no devil in despair of (teasing) something unless he find a way out by using the women (as a weapon to seduce)", Ali ibn Zayd ibn Jad 'an says, "And Sa'id said (though this time he was 84 years old and his eyes that one can not be used to see again, and the other myopic eyes):' There is nothing I fear more than the women. '"(Narrated by al-Bayhaqi in Syu'abul Faith 4 / 373 no. 5452 with isnaad to Ali bin Al-Madini from Sufyan from Ali bin Zaid bin Jad'an).
Prophet said,
ما تركت بعدي فتنة أضر على الرجال من النساء
"Never did I leave the more dangerous slander against finah men than women." (Narrated by al-Bukhari no. 5096 [Kitabun Marriage] and Mulim no. 97.98 [Book of adh-Dhikr])
Al-Munawi Abdurrouf comment on this hadith, "This is because a woman is not told her husband except to contemplates the bad, and not motivated, except to do evil, and women who most minimal danger is that he makes love to the world until her husband finally perish in his world, and what the damage is more severe than this, not to mention the woman is the cause of the emergence of drunken romance-slander and libel others that are difficult to calculate. "
Ibn Abbas said,
لم يكفر من كفر ممن مضى إلا من قبل النساء وكفر من بقي من قبل النساء
"It is not disbelieve those who passed away but because of the women, and likewise with the people in the future."
The king sends gifts to the Jurist, they also receive the prize, while Fudhail he refused the gift. His wife had told him, "You refused to ten thousand (dinars or dirhams) and we do not have food to eat today?", Fudhail also said, "Permisalan between me and thee (O my wife) as a people who have a cow they hijack by using the cow, when cows were older so they kill it. So I, you want menyembelihku after I reach old age, better for thee to die in a state of hunger before you slaughter Fudhail. "(Al-Faidul Qadir 5 / 436).
From Imron bin Abdillah, Sa'id ibn al-Musayyib said,
ما خفت على نفسي شيئا مخافة النساء
"I is not scared of anything happens to me as my fears to (fitna) among women."
His companions said,
يا أبا محمد إن مثلك لا يريد النساء ولا تريده النساء قال هو ما أقول لكم
"O Abu Muhammad, people like you do not want the women and the women do not want it!"
Sa'id said, "In fact as I have said to you." (Narrated by Ibn Sa'd in Al-At-Tobaqoot Kubro (5 / 136), he said, "It has been preached to us 'Amr ibn' Asim, he said, "It has been preached to us Salam bin Poor, he said," It has been submitted to us' Imron bin 'Abdillah,' 'Ato' said,
لو ائتمنت على بيت مال لكنت أمينا ولا آمن نفسي على أمة شوهاء
"If I was trusted to keep the Baitul Mal (where the treasures of the Muslims), then I will carry out the mandate it, but I can not assure me of a beautiful slave girl."
Imam Ad-Dhahabi commented on the words' this Ato,
صدق رحمه الله ففي الحديث ألا لايخلون رجل بامرأة فإن ثالثهما الشيطان
"It's really saying 'Ato', may Allah have mercy on him-as already mentioned in the hadith, 'Let not a man seclusion with a woman because the devil became the third person among them.'" (Siyar al-Nubala knows best 5 / 87-88).
So really true words of Ahmad ibn 'Asim al-Anthoki (he died in 239 H),
من كان بالله أعرف كان منه أخوف
"Those who get to know God then it would be more afraid of God." (Al-Bidayah wan Nihayah 10/318, Bugyatut Tolab chronicle al-Halab fi 2 / 750).
Look at the salaf, such as Sa'id ibn al-Musayyib which is never echoed the call for prayer for forty years unless Sa'id has been in the mosque (Tahdzibut Tahdzib 4 / 87), as well as' that Ibn Juraij Ato said about him,
كان المسجد فراش عطاء عشرين سنة وكان من أحسن الناس صلاة
"The mosque is a place to sleep 'Ato' for twenty years, and he is the best prayer." (An-Nubala knows best Siyar 5 / 84, 20/80 Tahdzibul Kamal, chronicle of Ibn 'Asaker 40/392, Hilyatul Auliya '3 / 310).
With their incredible worship hence they are more familiar with them Rob shingga they are more afraid of God, afraid that they themselves fall into disobedience. Not as well as some Muslims, who feel confident to be saved from libel, slander let alone a very dangerous woman is fitna?
And forbidden berkhalwatnya someone with the opposite sex who is not a mahromnya, and this generally includes all forms, and the same lust whether accompanied or not, because the Prophet sallallaahu 'alaihi wasallam either absolutely prohibit seclusion with lust or not.
It is said to Abul Qosim Abadzi An-Nasr, "Some people sit down (hang) with the women and they said," I can wake up to not look at them. "He also said," As long as the body is still intact then the commands and prohibitions are also still valid and penghalalan and pengharaman also remained devoted to both (ie the commands and prohibitions) and does not bring myself to the doubtful, doubtful unless the person that threw him to fall into forbidden things. "(Syaradzatuz Dzahab 3 / 58, As-Sufiah Tobaqoot 1 / 364).
Warning:
Forbidden berkhalwatnya a woman with an animal who could be interested and passionate to a woman like a monkey, because it feared the libel (undesirable) as mentioned by Ibn 'Aqil and Ibn al-Jawzi, and Sheikh Taqiyuddin. (Kasyful Qina '5 / 16).
People who transvestite with a woman he was ruling like a man (then applicable laws of seclusion), and likewise if with many women. And if with a man then he is like the case of a woman, so too when he was with many men, in order to be careful. (Al-Majmu '4 / 241).
Seclusion with a amrod (young children who do not grow hair on his face) is flawless in its legal handsome as seclusion with a woman, even if seclusion is to benefit learning and teaching or education. Imam Ahmad said to someone who walked with a handsome boy who is the nephew of the person; "I think you should not walk with him on the road." Ibn al-Jawzi berkatam "The salaf said of amrod:" وهو أشد فتنة من العذارى "" Fitnahnya greater than slander virgin woman. "(Kasyful Qona '5 / 16). Ibn Kathir said, "Many of the Salaf who said that they prohibit a man sharpens the consideration to (stare intently) to amrod." (Tafseer Ibn Katheer, Tafseer letter of 24 paragraph 30). Said Sheikh Taqiyyuddin (Ibn Taymiyyah), "Anyone who repeats pendangannya to amrod and continue to look at him and then he said 'I do not look at him with lust,' then he has lied." (Matholib Ulin Nuha 5 / 19). Imam An-Nawawi said, "Imam As-Shafi'i said it would illicit look (face) amrod, and if you look at it haram then haram seclusion with amrad over again because it is more ugly and closer to the mafsadah and the thing that worried (if seclusion with a woman) also exist (if seclusion with amrod. "(Al-Majmu '4 / 241).
Law Looking Amrod (Mukhtasor Al-Fataawa al-Mishriyah 1/29-30)
Ibn Taymiyyah said, "Looking amrod with lust is haraam and it is the consensus' (agreement) of the Muslims, as well as looking to the women who are mahrom (but with a lust) and shook hands with them and berledzat-ledzat with them. Whoever said that this is worship is a kaafir, and he's like a person who makes the assistance to people who want to do as a religious insult, even looking at the trees, horses, and the animals if the feelings of the world considers beautiful and good, power and leadership, seta property, then views like this disgraceful as the word of God:
ولا تمدن عينيك إلى ما متعنا به أزواجا منهم زهرة الحياة الدنيا لنفتنهم فيه ورزق ربك خير وأبقى
"And do not go your eyes to what We have given to groups of them, as the flower of life in the world to us cobai them with him. And the gift of your Lord is better and more lasting. "(Qur'an 20:131)
As if that view with feelings without degrading religion, but with such views arise relaxed spirit like looking at the flowers then this includes the use falsehood for truth.
Sometimes someone looking to others because of faith and piety are owned by people who viewed it as the view that this benchmark is the heart and charitable people who viewed it not as a way guy.
Sometimes someone looked at that person because of the beauty of the individual so that he will remind the Essence that creates such a way (ie Allah), then such views are good.
Sometimes someone looked at someone else just because of the beauty I see. Then each model looked over at any time accompanied by lust then haraam without a doubt, is the same whether the cause lust lust for berjima 'or not. And the difference between what a person feels when looking at the flowers with her feelings when looking at women and amrod, because this difference is also distinguished in the law syar'inya, then be looking to amrod there are three kinds:
If that view is accompanied by lust, the law is unlawful.
Allowed because it is not accompanied by lust like someone who wara 'who look to a handsome son and beautiful daughter. Such views are not accompanied by lust unless performed by people who are most fajir. Whenever this view is accompanied by lust, the law is unlawful. Therefore, anyone whose heart is not inclined to amrod as the Companions, as a people who have never known disobedience that this insult. One of them did not distinguish between his views to amrod face with his views to his son, the son of his neighbor, a child ajnabi. Absolutely not occurred to his heart desires, because he was not familiar with it, clean heart. Female slaves at the time of the friends out walking on the streets in an open, their faces and they serve (help) the men and their caution is clean. If in this country and today there are people who want to let the slaves of Turkish women walking on the streets will give rise to damages. Similarly, with amrod-amrod a handsome, is not justified to come out in places and at times feared they would be exposed to defamation except to the extent necessary. So it is not possible amrod a handsome young man sauntering or sitting in baths umun between foreign men ...
It is only a difference of opinion arose among the scholars on the third type that is looking to the amrod without lust, but there are fears the turmoil will be the emergence of lust, then there are two opinions in the madhhab of Imam Ahmad. And the most correct of the two opinions is the opinion which is also the statement of Imam As-Shafi'i and others are not allowed. A second opinion may be, because that is the origin of fluctuation is not emergence of lust. The former is more correct opinion.
Whoever lingering look amrod said that he did not look at her with lust then he has been lying, because if indeed there is nothing (ie lust) who encouraged him to continue to look of course he will not be looked at. Surely he did not repeat his views to amrod exception because there keledzatan contained in his heart. "
Legal berkhalwatnya a man with several women without mahrom
The scholars disagree about the law berkhalwatnya a man with a woman ajnabiah if the amount is more than one woman, and vice versa (berkhalwatnya a woman with several men ajnabi).
Imam An-Nawawi said, "There is no difference between the seclusion of Prohibition, when prayer or outside prayer." (Al-Majmu '4 / 242).
Imam An-Nawawi said, "Say our friends (who bermadzhab Shafi'i), if a man mengimami a woman who is mahromnya and seclusion with him then is not why and not at all because it allowed him to makruh seclusion with her outside of prayer. And if he mengimami a woman ajnabiah and seclusion with the law is illegitimate ... and if he mengimami ajnabiah many women with the condition of seclusion with them then there are two opinions. Jumhur bolehnya scholars would argue that ... because the women who come together usually do not allow a man to do something bad against one of them in front of them. Imamul Haromain and author of Al-'Uddah quoting Imam As-Syafii that states that a man Prohibition mengimami some women but among women it is mahrom the man or his wife. And Imam As-Syafii illicit berkhalwatnya will convince a man with women unless there mahrom man with them. "(Al-Majmu '4 / 241).
Meditate on how he emphasized the Imam As-Syafii in pengharaman kholwat between women and men, to the point that he forbids a man mengimami the women (in a state of seclusion with them) unless there is between the woman mahrom the imam or priest's wife. Yet this is in a state of worship is very great (ie prayer), which of course people who are praying away from dirty thoughts, other than that the priest was in front and the women are behind him so that he does not see them, but the Imam Syafi ' i still forbid this.
As-Sarkashi said, "... Kemakruhan (or keharoman) this (according to Imam As-Shafi'i-pen) will not disappear until there are among these women mahrom them, as the hadeeth of Anas that the Prophet sallallaahu 'alaihi wasallam their prayers mengimami in their homes, Anas said, "So the Prophet sallallaahu 'alaihi wasallam and made me an orphan at the back (on the first rows) and make my mother and Umm Sulaim behind us." (Narrated by Al-Bukhari 1 / 149, Muslim 1 / 457 )(*). Because of the presence there goes mahrom concerns about the emergence of slander, and it is the same whether it is mahrom mahrom for all women or only a partial mahrom for them and allowed to pray in all circumstances, because of hatred (towards seclusion it) is if the outside prayer . '(Al-As-Sarkashi Mabshuth work 1 / 166).
(*) Complete haditsnya (-ed):
عن أنس بن مالك أن جدته مليكة دعت رسول الله صلى الله عليه وسلم لطعام صنعته له فأكل منه ثم قال قوموا فلأصل لكم قال أنس فقمت إلى حصير لنا قد اسود من طول ما لبس فنضحته بماء فقام رسول الله صلى الله عليه وسلم وصففت أنا واليتيم وراءه والعجوز من ورائنا فصلى لنا رسول الله صلى الله عليه وسلم ركعتين ثم انصرف
"From Anas ibn Malik, he said that his grandmother (named) Mulaikah invited the Prophet sallallaahu 'alaihi wasallam to eat food that has been made for the Prophet, upon him blessings. So the Prophet had to eat it then he sallallaahu 'alaihi wasallam said,' Let's pray I will lead you. "Anas said, 'Then I will take a mat belongs to the already blackened by long-used and I will not sprinkle water on it." Prophet sallallaahu 'alaihi wasallam stands (for prayer) and I shared a stand of orphan rows behind him sallallaahu' alaihi wasallam and the elderly (ie, his grandmother) behind us. Then the Prophet sallallaahu 'alaihi wasallam pray two cycles and then he turned away (finished the prayer). "
Warning:
Imam An-Nawawi said, "And the same ruling on Prohibition seclusion among people who are blind by those who can see." (Al-Majmu '4 / 242).
He also said, "Know that mahrom that by being with the woman allowed to sit (seclusion) with the woman is the same whether it is mahrom mahrom mahrom the man or the woman, or that convey the same mahrom like the woman's husband or wife of the man, wallahu a'lam. "(Al-Majmu '4 / 242).
Prohibition berkhalwatnya a woman with a man although the reason for treatment, except with the woman mahrom, or husbands, or women tsiqoh (who can be trusted). Due to the fact that a lot happens sometimes it's true there is only a male doctor who can handle the illness of a woman with good handling and guaranteed although because of an emergency then the doctor should look at the woman's genitalia. But keep in mind that not all medical emergency situation that requires a woman should not be accompanied by mahromnya. Especially sad is the fact that many of the women that if they met with the male doctors as if the doctor is mahromnya.
Legal Berkhalwatnya A Woman with Some Men (more than one person)
عبد الله بن عمرو بن العاص حدثه أن نفرا من بني هاشم دخلوا على أسماء بنت عميس فدخل أبو بكر الصديق وهي تحته يومئذ فرآهم فكره ذلك فذكر ذلك لرسول الله صلى الله عليه وسلم وقال لم أر إلا خيرا فقال رسول الله صلى الله عليه وسلم إن الله قد برأها من ذلك ثم قام رسول الله صلى الله عليه وسلم على المنبر فقال لا يدخلن رجل بعد يومي هذا على مغيبة إلا ومعه رجل أو اثنان
"From Abdullah bin 'Amr bin Al-'Ash that several people from Bani Hashim entrance (see) Asma' bint 'Umais, then Abu Bakr entered, and when that Asma' had become the wife of Abu Bakr As-Siddiq, then Abu Bakr saw them and he hates it, then he also convey that to the Prophet sallallaahu 'alaihi wasallam and she said,' I do not see anything except good. "Prophet sallallaahu 'alaihi wasallam said,' Truly Allah has stated purity of these cases (cases that ugly), 'then the Prophet sallallaahu' alaihi wasallam stood on the pulpit and said, 'After this day is not allowed a man to see mughibah (ie a woman whose husband was not at home) except with a man (the other ) or two people. '"(Narrated by Muslim, 4 / 1711, Saheeh Ibn Hibbaan 12/398).
What is meant by mughibah are women whose husbands were not at home, either because it was bersafar out of town or out of the house but still in town, their argument is this hadith. It is said that Abu Bakr was not at home, rather than being out of town. (Al-Minhaj 4 / 155).
Imam An-Nawawi said, "Dzohir of this hadith shows will bolehnya berkhalwatnya two or three men with a woman ajnabiah, and the famous, according to our friends (ie adherent syafi'iah schools) will illicit this. Therefore, this hadith (bolehnya seclusion) was brought to the group of people who likely much to the emergence of agreement among them to perform deeds kesholehan insult because they, or their muru'ah and others. "(Al-Minhaj 4 / 155).
As for the scholars who said it would bolehnya berkhalwatnya a woman with several men they require that the men are the people who trusted and did not agree to do the insult against the woman.
Imam An-Nawawi said, "The berkholwatnya two men or more with a famous woman who is haraam then this could be because they are men agreed to do the nasty (adultery) against the woman. And it is said that if they are including people who are far from the action like that then do not why. "(Al-Majmu '4 / 241).
Warning:
Among the cases that are considered trivial by the public but very dangerous is berkhalwatnya husband's relatives (who are not mahrom wife) with his wife.
عن عقبة بن عامر أن رسول الله صلى الله عليه وسلم قال إياكم والدخول على النساء فقال رجل من الأنصار يا رسول الله أفرأيت الحمو قال الحمو الموت
"From 'Uqbah ibn' Amir that the Prophet sallallaahu 'alaihi wasallam said,' Watch yourselves from the entrance (to see), the women!", And said someone from the Anshor, 'Messenger of Allah, what do you think the Al-Hamwu?' The Messenger alaihi wasallam said, 'Al-Hamwu is death (death).' "(Narrated by al-Bukhari no. 5232)
Ibn Hajar said, "Prohibition of entry (to the relatives of the husband) to meet the women revealed that the prohibition for more principal to forbidden seclusion (min chapter hall)." (Fath Bari 9 / 411).
Imam Nawawi said, "The scholars have agreed that the language of Al-Ahmaa الأحماء 'is a close relative of the husband as father, brother, nephew, cousin, and that semisalnya, and الأختان Al-Akhtan are close relatives of the wife, and الأصهار Al-Ashhar includes both (Al-Ahmam and Al-Akhtaan) ... and that is the Al-Ahmam here is a close relative of the husband than his father and his children (*), because they are mahrom for her and allowed for them for seclusion with her and they do not disifati with death, but is meant here is the brother of the husband, uncle, cousin, and who is not a mahrom semisalnya for the women and the habits of their people underrate this (lack of care) and let one's seclusion with his brother istiri. This is death, and relatives is more major than men banned foreign (with no kin relationship). "(Al-Minhaj 14/154).
(*) As for Al-Maziri, then he declared that the meaning of Al-Hamwu is the father of her husband, and even this opinion is followed by Ibn al-Athir in An-Nihayah, but Ibn al-Athir dzahirnya also does not restrict the meaning of Al-Hamwu the father of the husband but he did Al-Hamwu it is generally covers all relatives of the husband without excluding the father and husband and children. He said, 'Al-Hamwu, "Relatives of the husband-kin." (An-Nihayah 1 / 440) Imam An-Nawawi said, "This is the opinion of the broken and rejected." (Al-Minhaj 14/154). Ibn Hajar explains that the interpretation and explanation of the priests showed that this opinion is not the opinion of the damaged. (Fath Bari 9 / 412).
Al-Maziri suggests that the mention of the father of the husband to meet mughibah banned as a warning that the ban against her husband even more so than fathers. (Al-Fath 9412).
Ibn al-Athir said, "If by the husband that his father is death (if you get into his house and he was in a state not at home)-when he was mahrom his wife-what if the entry is a stranger??!, Meaning the 'Better she (the wife) died alone and let it (the wife) do (let someone has entered her home without the presence of her husband) '..., he said,' What it means is berkhalwatnya Al-Hamwu berbahya with his wife more than seclusion with a stranger, because sometimes if Al-Hamwu are doing good on her or ask her to do that according contemplates the husband is a heavy thing like looking for something beyond the ability of the husband will be devastated relationship between luke wife because of it. And because a husband does not like if Al-Hamwu know the affairs of his family if he went inside his house. "(An-Nihayah 1 / 440).
Ibn Hajar Ibn al-Athir comment on these words, "As if the word Al-Hamwu death that must happen and it is impossible to prevent his wife from the entry of Al-Hamwu, as death is inevitable. And the opinion of the latter was chosen by Sheikh Taqiyyuddin (Ibn Taymiyyah) in Syarhul 'Umdah. "(Al-Fath 9 / 413).
The meaning of words al-Hamwu Death (death)
Imam An-Nawawi said: "It means that the fear of Al-Hamwu more than against others, and further damage may occur and a greater slander because it possible to come to the woman with no denied. Unlike the foreign person (who had no kin relationship with husband). "
Ibn 'Arabi said, "This is a phrase that is said by the Arabs, as it says" The lion is death (death) ", which met him like death." Al-Qodhi said, "It means that seclusion with Al-Ahma 'plunge to the defamation and destruction of religion, the Messenger of Allaah upon him blessings and also makes this case such destruction, then the expression like this for the affirmation out loud." (These words are quoted both scholars by Imam An-Nawawi in Al-Minhaj 14/154).
Al-Qurtubi said, "... (the entry of Al-Hamwu) plunged to his death with the woman divorced by her husband when he was jealous or stoned if al-hamwu fornicate with them." (Umdatul Qori 20/214).
Imam An-Nawawi said, "and excluded from pengharaman (all forms of seclusion) is that emergency conditions such as if a man finds a woman who got lost in the middle ajnabiah mainland and the semisalnya, then allowed him to accompany the woman is even it obligatory upon it if the men are concerned about security and condition of the woman if she let it alone. And this is no difference of opinion among the scholars. Theorem which will show this is the story of Al-Ifk. "(Majmu '4 / 242).
- City of the Prophet sallallaahu 'alaihi wasallam
Bibliography
Fathul Bari, by Ibn Hajar al-Asqolani, published by Dar es Salam, first printed in 1421 H.
Umdatul Qori, the work of Al-'Aini Badaruddin, published by Dar Al-'Arobi Ihyaut Turots
Majmu 'Syarh Al-Muhadzdzab, An-Nawawi's work published by Daru Fikr.
Al-Minhaj Syarh Saheeh Muslim, Imam An-Nawawi's work published by Dar Ihyaut Turots, third printing.
An-Nihayah Ghoribil fi Hadith, by Ibn al-Athir, published by Darul ma'rifah, tahqiq Kholil Sheikh Mamun.
Al-Mabsuth, As-Sarkhasi works, published by Darul ma'rifah.
Mukhatasor Al-Fataawa al-Misriyah li Ibni Taymiyyah, works Badaruddin bin 'Ali Al-Hanbali, published by Dar Ibn Qoyyim, tahqiq Muhammad Hamid Al-Faqi.
Siyar an-Nubala knows best ', by Imam adh-Dhahabi, Al-Arnauth tahqiq, publications Muassasah Ar-Risala.
Syadzaratudz Dzahab work of Ahmad bin Abdul Hay, tahqiq Abdul Qadir Al-Arnauth, published by Dar Ibn Kathir.
Kasyful Qina ', the work of Mansur ibn Yunus ibn Idris al-Bahuti, tahqiq Musthofa Hilal Hilal, published by Darul Fikr.
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Al-Adab Al-Syar'iah, Muflih publication of Ibn Al-Arnauth tahqiq Syu'aib publications Muassasah Ar-Risala.
Al-Bidayah Nihayah wan, works of Ibn Kathir Al-Ma'arif Matabah publications.
At-Thobaqot Al-Kubro, by Muhammad ibn Sa'd Dar Shodir publication.
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As-At-Thobaqoot Syafiiyah Al-Kubro, the work of the As-Subki tahqiq DR. Mahmud ibn Muhammad At-Thonuhi, Issue Hajr.
Tafsir Ibn Kathir
لا يخلون أحدكم بامرأة فإن الشيطان ثالثهما
"Let not one of you seclusion with a woman because the real devil became the third man between them both." (Narrated by Ahmad 1 / 18, Ibn Hibbaan [See Saheeh Ibn Hibbaan 1 / 436], At-Thabrani in Al-Mu'jam Al-Awshoth 2 / 184, and al-Bayhaqi in his Sunan 7 / 91. Dishahihkan by Shaykh al-Albani in as-or higher 1 / 792 no. 430)
ومن كان يؤمن بالله واليوم الآخر فلا يخلون بامرأة ليس معها ذو محرم منها فإن ثالثهما الشيطان
"Whoever believes in Allah and the hereafter then he is not to seclusion with a woman without any mahrom woman, because the devil became the third man between them both." (Narrated by Ahmad from the hadeeth of Jabir 3 / 339. Dishahihkan by Shaykh al-Albani in Irwaul Gholil vol 6 no. 1813)
لا يخلون رجل بامرأة إلا مع ذي محرم فقام رجل فقال يا رسول الله امرأتي خرجت حاجة واكتتبت في غزوة كذا وكذا قال ارجع فحج مع امرأتك
"From Ibn Abbas that the Prophet sallallaahu 'alaihi wasallam said,' Let not a man seclusion with a woman mahrom kacuali if shared with the woman. 'Then someone stood up and said,' Messenger of Allah, my wife out for a pilgrimage, and I have registered myself for jihad in this war and that, 'then the Prophet sallallaahu' alaihi wasallam said, 'Come back!, and berhajilah with your wife.' "(Narrated by al-Bukhari no. 5233, Muslim 2 / 975)
Benefit:
If anyone says, "But what about some shohabiaat who emigrated from Mecca to Medina without mahrom?"
It is not allowed for a woman to bersafar without mahrom except when he migrated from Mecca to Medina because of ugliness and danger inherent in the city of Mecca at that time that caused it to run more dangerous and worse than he had feared things happen to him (if he bersafar without mahrom). Kaltsum Umm bint 'Uqbah ibn Abi Ma'ith and other women who had emigrated from Mecca to Medina without mahrom. Likewise, the presence of a woman in the assembly proceedings before the judge without mahrom, this is an emergency because it feared the loss of the right of the claimant. Similarly, when an unmarried woman who committed adultery then he disingkan without mahromnya as this is the hadd punishment for him. (Syarhul 'Umdah 2/177-178).
What is the purpose of the Prophet's words "the devil became the third person among them both"?
Al-Munawi said, "That devil to mediate (third person) between them with their whisper (to disobedience) and makes the lust they both volatile and eliminate the shame and feel free from them and decorate beautiful disobedience to appear before them both, until finally syaitanpun unite them both in contempt (ie adultery) or (minimal) drop them on the case-the case of adultery that is lighter contemplates the opening of adultery who was almost dropped them to adultery. "(Faidhul Qadir 3 / 78).
As-Syaukani said, "The reason is pleased to women because men demikanlah he has created a propensity to women, as well as the nature of which has had a passion for marriage. Similarly, women like the man because of the nature and instincts that have been embedded in him. Therefore the devil found means to stir up passion that one to the other then there disobedience. "(Author Nailul 9 / 231).
Imam An-Nawawi said, "... Prohibition seclusion with a woman and permissibility ajnabiah berkholwatnya (a woman) with mahamnya, and two cases this is a scholarly consensus' (the scholars)." (Al-Minhaj 14/153).
What Is Mahrom?
As-Suyuti said, "The friends we (the followers of the Shafi'i madhhab) said, Mahrom are women who are forbidden to marry for eternity either because nasab nor allowed due to certain reasons and because kemahroman woman." This definition is also quoted by Ibn Hajar in Fath Bari 9 / 413, and this is the definition of Imam An-Nawawi, (Al-Minhaj 14/153) where he said: المحرم هو كل من حرم عليه نكاحها على التأبيد لسبب مباح لحرمتها
From this definition it is known that:
(Women are forbidden to marry), it is not mahrom children's uncle and the children's aunt (uncle and aunt are both siblings mom dad and siblings).
(Forever), it is not the woman's brother mahrom wife and aunt (aunt) and wife (both are siblings, maternal aunt of the wife or the wife's father's siblings) because they can marry if his wife divorced, so does not include mahrom women who have ditalak three, because she can marry again if other people have been married by then divorced. Similarly, not including mahrom women other than peoples of the book (whether religious Zoroastrian, Buddhist, Hindu, or other beliefs) because he can marry if included in the religion of Islam.
(Due to certain causes that are allowed), it is not mahrom dijima'i mothers by fathers with Jima 'is doubtful (not with a legal marriage) and also the daughter of the mother. Mother was not allowed to marry but because he was not mahrom Jima 'doubtful not be said to do.
(Due kemahroman woman), then not including mahrom woman separated from her husband because mula'anah (Mawahibul Jalil 4 / 116), because women are forbidden to marry again by her husband who has melaknatnya forever but not for the woman but kemahroman because of the attitude of firmness and emphasis on the husband. (Al-Asybah wan Nadzoir 1 / 261).
And if it was clear that she is mahromnya will not be for him to marry her and allowed her to look at him and seclusion with her and bersafar accompany him, and this law include absolute caused mahrom nasab or because dairy or because of marriage. (Al-Asybah wan Nadzoir 1 / 262).
Warning:
Imam An-Nawawi said, "The meaning of the woman ajnabiah mahrom that if he was with the woman then allowed for a man to sit (seclusion) with a woman ajnabiah such, should be required is someone who the men ajnabi shy (shy / uncomfortable liver) with him. As if mahrom is still a small example of two or three years old or who semisalnya then his form as the absence of no mistakes. "(Al-Majmu '4 / 242).
What Is Khalwat?
Anas bin Malik said,
جاءت امرأة من الأنصار إلى النبي صلى الله عليه وسلم فخلا بها فقال والله إنكم لأحب الناس إلي
"It comes a lady from the Ansor to the Prophet sallallaahu 'alaihi wasallam and the Prophet sallallaahu' alaihi wasallam was seclusion with her, then the Prophet sallallaahu 'alaihi wasallam said,' By Allah you guys (the Anshor) are the people I love most. '" (Narrated by Al-Bukhari no. 5234, Kitabun Marriage)
Imam Al-Bukhari gave the title of this hadith with the words, باب ما يجوز أن يخلو الرجل بالمرأة عند الناس "Chapter: permissibility of a man seclusion with a woman when in front of audiences."
Ibn Hajar said, "Imam al-Bukhari concluded the law (in that title with his words)" in front of an audience "from the words of Anas bin Malik of the acts of others (*)" So the Prophet was seclusion with her in some way or some السكك (sukak) . 'And السكك, is the road used to run that usually always pass people. "
(*) Among them was narrated by Imam Muslim (4 / 1812):
عن أنس أن امرأة كان في عقلها شيء فقالت يا رسول الله إن لي إليك حاجة فقال يا أم فلان انظري أي السكك شئت حتى أقضي لك حاجتك فخلا معها في بعض الطرق حتى فرغت من حاجتها
"From Anas ibn Malik that a woman who was somewhat disturbed peikirannya said to Prophet 'alayhi wasallam,' O Messenger of Allah, I have no need to be with you, 'then the Prophet sallallaahu' alaihi wasallam said to him, 'O Umm so and so, look to the road anywhere that you want until I meet your needs. 'So the Prophet sallallaahu' alaihi wasallam was seclusion with a woman on a street until the completion of her needs. "
Ibn Hajar said, "That he is not seclusion with a woman until both are closed from public view (hidden and not visible-pen), but the point is allowed seclusion if (they are both visible by the audience), but their voices are not heard by the audience both because he spoke with it slowly, for example because of a case that the woman is embarrassed when he mentions the case is in front of audiences. "
Ibn Hajar explains that there are forbidden and there is seclusion seclusion are allowed:
Seclusion are allowed, as was done by the Prophet sallallaahu 'alaihi wasallam with the woman, namely putting an end to the voices that are not heard by the audience but not covered from their view. It is also as an explanation of Al-Muhallab, "Anas did not mean that the Prophet sallallaahu 'alaihi wasallam seclusion with a woman until no visible by people around the Prophet sallallaahu' alaihi wasallam when it is, but the Prophet sallallaahu 'alaihi wasallam seclusion with a woman until the people around him did not hear the complaints of the woman and the conversation that took place between the Prophet sallallaahu 'alaihi wasallam and the woman. Therefore hear the end of the conversation Anas the Prophet sallallaahu 'alaihi wasallam and the woman then she brought menukilnya (reported it) and he does not narrate the conversation that took place between the Prophet sallallaahu' alaihi wasallam and the woman because she did not hear it. "(Fath Bari 9 / 413 . The words of Imam Nawawi that "the possibility of the woman is mahrom Prophet sallallaahu 'alaihi wasallam like Umm Sulaim and female relatives." (Al-Minhaj 16/68), then kuranglah appropriate because, as narrated by Imam Muslim in that woman's mind somewhat disturbed, and this is not the nature of Umm Sulaim).
Which is forbidden seclusion seclusion (bersendiriannya) between male and female so closed off from human view. Said Al-Qodhi in Al-Ahkam As-Sulthoniah about the nature of enforcement ma'ruf nahi unjust verdicts, "If he saw a man standing with a woman in the streets where (people) and not visible from both the signs suspicious then he must not scold them both and he is not to deny. But if they were both standing on a deserted road, the lonely place it must deny the suspicious man and should he do not immediately give the penalty against both of them turned out the man was worried about her mahrom. He should say to the man-if it turns out she is a woman-mahrom keep this woman from suspicious places. -And if it turns out the woman is a woman-should ajnabiah he said to the man, 'I remind you of the dangers of seclusion with a woman who could plunge ajnabiah.' "
Sholeh Alu Shaikh Shaikh said:
والخلوة المحرمة هي ما كانت مع إغلاق لدار أو حجرة أو سيارة ونحو ذلك أو مع استتار عن الأعين, فهذه خلوة محرمة وكذا ضبطها الفقهاء
"And the seclusion that is forbidden is when accompanied by closing (locking) a house or a room or a car or a semisalnya or hidden from view humans (the audience). This seclusion is forbidden, and thus fikh experts define it. "
So that is forbidden seclusion there are two forms as described by Sheikh Sheikh Sholeh Alu. And is not the norm merupkan that the room is closed melazimkan also closed from public view.
If someone says, "Based on the definition of seclusion that is forbidden on the two-duaannya a woman and man in the overhang roads is not a seclusion that is forbidden because everyone looked at them??"
It is true that it is not a seclusion that is forbidden, but remember the lessons of seclusion was unlawful because of seclusion is one means by which mengantarakan to fornication, as indulgence in view of an initial step that ultimately led to the act of adultery. Therefore, the form of seclusion undertaken by mostly young men, although when viewed from the nature of seclusion seclusion itself is not haraam, but if viewed from defamation arising from the seclusion that the law is unlawful. The young people-be a pair such that both have fallen in forbidden things such as looking at each other with each other, the woman mendayu-dayukan his voice to seduce, not to mention the clothes the woman who does not comply with shariah, and Other sebagaianya far more severe. Seclusion which originally allowed it but if mixed with things that are forbidden, the law becomes unlawful. Seclusion is not safe from the emergence of slander then haraam.
Ibn Hajar said, "This hadeeth (ie Anas hadith above) will show bolehnya chatted with a woman ajnabiah (not mahrom) with secret talks (in secret), and this is not a reproach to religion of the perpetrators of honor if she is safe from defamation. But as word of his case Aisha وأيكم يملك إربه كما كان النبي يملك إربه "And who of you are able to withstand shocks desires as the Prophet sallallaahu 'alaihi wasallam syahwatnya could withstand." (Fath Bari 9 / 414).
Sa'id ibn al-Musayyib said,
لقد بلغت ثمانين سنة وأنا أخوف ما أخاف على النساء
"I have reached the age of eighty years and I fear most are the women." (Narrated by Ibn Abi Musonnaf Syaibah in his 7 / 17, he said, "It has been submitted to us Aswad ibn 'Amir, (he said), 'It has been submitted to us Hammad bin Salamah, from Ali bin Zaid from Sa'id ibn al-Musayyib ...' ").
In another narration from Ali bin Zaid bin Jad'an that Sa'eed said, "It is no devil in despair of (teasing) something unless he find a way out by using the women (as a weapon to seduce)", Ali ibn Zayd ibn Jad 'an says, "And Sa'id said (though this time he was 84 years old and his eyes that one can not be used to see again, and the other myopic eyes):' There is nothing I fear more than the women. '"(Narrated by al-Bayhaqi in Syu'abul Faith 4 / 373 no. 5452 with isnaad to Ali bin Al-Madini from Sufyan from Ali bin Zaid bin Jad'an).
Prophet said,
ما تركت بعدي فتنة أضر على الرجال من النساء
"Never did I leave the more dangerous slander against finah men than women." (Narrated by al-Bukhari no. 5096 [Kitabun Marriage] and Mulim no. 97.98 [Book of adh-Dhikr])
Al-Munawi Abdurrouf comment on this hadith, "This is because a woman is not told her husband except to contemplates the bad, and not motivated, except to do evil, and women who most minimal danger is that he makes love to the world until her husband finally perish in his world, and what the damage is more severe than this, not to mention the woman is the cause of the emergence of drunken romance-slander and libel others that are difficult to calculate. "
Ibn Abbas said,
لم يكفر من كفر ممن مضى إلا من قبل النساء وكفر من بقي من قبل النساء
"It is not disbelieve those who passed away but because of the women, and likewise with the people in the future."
The king sends gifts to the Jurist, they also receive the prize, while Fudhail he refused the gift. His wife had told him, "You refused to ten thousand (dinars or dirhams) and we do not have food to eat today?", Fudhail also said, "Permisalan between me and thee (O my wife) as a people who have a cow they hijack by using the cow, when cows were older so they kill it. So I, you want menyembelihku after I reach old age, better for thee to die in a state of hunger before you slaughter Fudhail. "(Al-Faidul Qadir 5 / 436).
From Imron bin Abdillah, Sa'id ibn al-Musayyib said,
ما خفت على نفسي شيئا مخافة النساء
"I is not scared of anything happens to me as my fears to (fitna) among women."
His companions said,
يا أبا محمد إن مثلك لا يريد النساء ولا تريده النساء قال هو ما أقول لكم
"O Abu Muhammad, people like you do not want the women and the women do not want it!"
Sa'id said, "In fact as I have said to you." (Narrated by Ibn Sa'd in Al-At-Tobaqoot Kubro (5 / 136), he said, "It has been preached to us 'Amr ibn' Asim, he said, "It has been preached to us Salam bin Poor, he said," It has been submitted to us' Imron bin 'Abdillah,' 'Ato' said,
لو ائتمنت على بيت مال لكنت أمينا ولا آمن نفسي على أمة شوهاء
"If I was trusted to keep the Baitul Mal (where the treasures of the Muslims), then I will carry out the mandate it, but I can not assure me of a beautiful slave girl."
Imam Ad-Dhahabi commented on the words' this Ato,
صدق رحمه الله ففي الحديث ألا لايخلون رجل بامرأة فإن ثالثهما الشيطان
"It's really saying 'Ato', may Allah have mercy on him-as already mentioned in the hadith, 'Let not a man seclusion with a woman because the devil became the third person among them.'" (Siyar al-Nubala knows best 5 / 87-88).
So really true words of Ahmad ibn 'Asim al-Anthoki (he died in 239 H),
من كان بالله أعرف كان منه أخوف
"Those who get to know God then it would be more afraid of God." (Al-Bidayah wan Nihayah 10/318, Bugyatut Tolab chronicle al-Halab fi 2 / 750).
Look at the salaf, such as Sa'id ibn al-Musayyib which is never echoed the call for prayer for forty years unless Sa'id has been in the mosque (Tahdzibut Tahdzib 4 / 87), as well as' that Ibn Juraij Ato said about him,
كان المسجد فراش عطاء عشرين سنة وكان من أحسن الناس صلاة
"The mosque is a place to sleep 'Ato' for twenty years, and he is the best prayer." (An-Nubala knows best Siyar 5 / 84, 20/80 Tahdzibul Kamal, chronicle of Ibn 'Asaker 40/392, Hilyatul Auliya '3 / 310).
With their incredible worship hence they are more familiar with them Rob shingga they are more afraid of God, afraid that they themselves fall into disobedience. Not as well as some Muslims, who feel confident to be saved from libel, slander let alone a very dangerous woman is fitna?
And forbidden berkhalwatnya someone with the opposite sex who is not a mahromnya, and this generally includes all forms, and the same lust whether accompanied or not, because the Prophet sallallaahu 'alaihi wasallam either absolutely prohibit seclusion with lust or not.
It is said to Abul Qosim Abadzi An-Nasr, "Some people sit down (hang) with the women and they said," I can wake up to not look at them. "He also said," As long as the body is still intact then the commands and prohibitions are also still valid and penghalalan and pengharaman also remained devoted to both (ie the commands and prohibitions) and does not bring myself to the doubtful, doubtful unless the person that threw him to fall into forbidden things. "(Syaradzatuz Dzahab 3 / 58, As-Sufiah Tobaqoot 1 / 364).
Warning:
Forbidden berkhalwatnya a woman with an animal who could be interested and passionate to a woman like a monkey, because it feared the libel (undesirable) as mentioned by Ibn 'Aqil and Ibn al-Jawzi, and Sheikh Taqiyuddin. (Kasyful Qina '5 / 16).
People who transvestite with a woman he was ruling like a man (then applicable laws of seclusion), and likewise if with many women. And if with a man then he is like the case of a woman, so too when he was with many men, in order to be careful. (Al-Majmu '4 / 241).
Seclusion with a amrod (young children who do not grow hair on his face) is flawless in its legal handsome as seclusion with a woman, even if seclusion is to benefit learning and teaching or education. Imam Ahmad said to someone who walked with a handsome boy who is the nephew of the person; "I think you should not walk with him on the road." Ibn al-Jawzi berkatam "The salaf said of amrod:" وهو أشد فتنة من العذارى "" Fitnahnya greater than slander virgin woman. "(Kasyful Qona '5 / 16). Ibn Kathir said, "Many of the Salaf who said that they prohibit a man sharpens the consideration to (stare intently) to amrod." (Tafseer Ibn Katheer, Tafseer letter of 24 paragraph 30). Said Sheikh Taqiyyuddin (Ibn Taymiyyah), "Anyone who repeats pendangannya to amrod and continue to look at him and then he said 'I do not look at him with lust,' then he has lied." (Matholib Ulin Nuha 5 / 19). Imam An-Nawawi said, "Imam As-Shafi'i said it would illicit look (face) amrod, and if you look at it haram then haram seclusion with amrad over again because it is more ugly and closer to the mafsadah and the thing that worried (if seclusion with a woman) also exist (if seclusion with amrod. "(Al-Majmu '4 / 241).
Law Looking Amrod (Mukhtasor Al-Fataawa al-Mishriyah 1/29-30)
Ibn Taymiyyah said, "Looking amrod with lust is haraam and it is the consensus' (agreement) of the Muslims, as well as looking to the women who are mahrom (but with a lust) and shook hands with them and berledzat-ledzat with them. Whoever said that this is worship is a kaafir, and he's like a person who makes the assistance to people who want to do as a religious insult, even looking at the trees, horses, and the animals if the feelings of the world considers beautiful and good, power and leadership, seta property, then views like this disgraceful as the word of God:
ولا تمدن عينيك إلى ما متعنا به أزواجا منهم زهرة الحياة الدنيا لنفتنهم فيه ورزق ربك خير وأبقى
"And do not go your eyes to what We have given to groups of them, as the flower of life in the world to us cobai them with him. And the gift of your Lord is better and more lasting. "(Qur'an 20:131)
As if that view with feelings without degrading religion, but with such views arise relaxed spirit like looking at the flowers then this includes the use falsehood for truth.
Sometimes someone looking to others because of faith and piety are owned by people who viewed it as the view that this benchmark is the heart and charitable people who viewed it not as a way guy.
Sometimes someone looked at that person because of the beauty of the individual so that he will remind the Essence that creates such a way (ie Allah), then such views are good.
Sometimes someone looked at someone else just because of the beauty I see. Then each model looked over at any time accompanied by lust then haraam without a doubt, is the same whether the cause lust lust for berjima 'or not. And the difference between what a person feels when looking at the flowers with her feelings when looking at women and amrod, because this difference is also distinguished in the law syar'inya, then be looking to amrod there are three kinds:
If that view is accompanied by lust, the law is unlawful.
Allowed because it is not accompanied by lust like someone who wara 'who look to a handsome son and beautiful daughter. Such views are not accompanied by lust unless performed by people who are most fajir. Whenever this view is accompanied by lust, the law is unlawful. Therefore, anyone whose heart is not inclined to amrod as the Companions, as a people who have never known disobedience that this insult. One of them did not distinguish between his views to amrod face with his views to his son, the son of his neighbor, a child ajnabi. Absolutely not occurred to his heart desires, because he was not familiar with it, clean heart. Female slaves at the time of the friends out walking on the streets in an open, their faces and they serve (help) the men and their caution is clean. If in this country and today there are people who want to let the slaves of Turkish women walking on the streets will give rise to damages. Similarly, with amrod-amrod a handsome, is not justified to come out in places and at times feared they would be exposed to defamation except to the extent necessary. So it is not possible amrod a handsome young man sauntering or sitting in baths umun between foreign men ...
It is only a difference of opinion arose among the scholars on the third type that is looking to the amrod without lust, but there are fears the turmoil will be the emergence of lust, then there are two opinions in the madhhab of Imam Ahmad. And the most correct of the two opinions is the opinion which is also the statement of Imam As-Shafi'i and others are not allowed. A second opinion may be, because that is the origin of fluctuation is not emergence of lust. The former is more correct opinion.
Whoever lingering look amrod said that he did not look at her with lust then he has been lying, because if indeed there is nothing (ie lust) who encouraged him to continue to look of course he will not be looked at. Surely he did not repeat his views to amrod exception because there keledzatan contained in his heart. "
Legal berkhalwatnya a man with several women without mahrom
The scholars disagree about the law berkhalwatnya a man with a woman ajnabiah if the amount is more than one woman, and vice versa (berkhalwatnya a woman with several men ajnabi).
Imam An-Nawawi said, "There is no difference between the seclusion of Prohibition, when prayer or outside prayer." (Al-Majmu '4 / 242).
Imam An-Nawawi said, "Say our friends (who bermadzhab Shafi'i), if a man mengimami a woman who is mahromnya and seclusion with him then is not why and not at all because it allowed him to makruh seclusion with her outside of prayer. And if he mengimami a woman ajnabiah and seclusion with the law is illegitimate ... and if he mengimami ajnabiah many women with the condition of seclusion with them then there are two opinions. Jumhur bolehnya scholars would argue that ... because the women who come together usually do not allow a man to do something bad against one of them in front of them. Imamul Haromain and author of Al-'Uddah quoting Imam As-Syafii that states that a man Prohibition mengimami some women but among women it is mahrom the man or his wife. And Imam As-Syafii illicit berkhalwatnya will convince a man with women unless there mahrom man with them. "(Al-Majmu '4 / 241).
Meditate on how he emphasized the Imam As-Syafii in pengharaman kholwat between women and men, to the point that he forbids a man mengimami the women (in a state of seclusion with them) unless there is between the woman mahrom the imam or priest's wife. Yet this is in a state of worship is very great (ie prayer), which of course people who are praying away from dirty thoughts, other than that the priest was in front and the women are behind him so that he does not see them, but the Imam Syafi ' i still forbid this.
As-Sarkashi said, "... Kemakruhan (or keharoman) this (according to Imam As-Shafi'i-pen) will not disappear until there are among these women mahrom them, as the hadeeth of Anas that the Prophet sallallaahu 'alaihi wasallam their prayers mengimami in their homes, Anas said, "So the Prophet sallallaahu 'alaihi wasallam and made me an orphan at the back (on the first rows) and make my mother and Umm Sulaim behind us." (Narrated by Al-Bukhari 1 / 149, Muslim 1 / 457 )(*). Because of the presence there goes mahrom concerns about the emergence of slander, and it is the same whether it is mahrom mahrom for all women or only a partial mahrom for them and allowed to pray in all circumstances, because of hatred (towards seclusion it) is if the outside prayer . '(Al-As-Sarkashi Mabshuth work 1 / 166).
(*) Complete haditsnya (-ed):
عن أنس بن مالك أن جدته مليكة دعت رسول الله صلى الله عليه وسلم لطعام صنعته له فأكل منه ثم قال قوموا فلأصل لكم قال أنس فقمت إلى حصير لنا قد اسود من طول ما لبس فنضحته بماء فقام رسول الله صلى الله عليه وسلم وصففت أنا واليتيم وراءه والعجوز من ورائنا فصلى لنا رسول الله صلى الله عليه وسلم ركعتين ثم انصرف
"From Anas ibn Malik, he said that his grandmother (named) Mulaikah invited the Prophet sallallaahu 'alaihi wasallam to eat food that has been made for the Prophet, upon him blessings. So the Prophet had to eat it then he sallallaahu 'alaihi wasallam said,' Let's pray I will lead you. "Anas said, 'Then I will take a mat belongs to the already blackened by long-used and I will not sprinkle water on it." Prophet sallallaahu 'alaihi wasallam stands (for prayer) and I shared a stand of orphan rows behind him sallallaahu' alaihi wasallam and the elderly (ie, his grandmother) behind us. Then the Prophet sallallaahu 'alaihi wasallam pray two cycles and then he turned away (finished the prayer). "
Warning:
Imam An-Nawawi said, "And the same ruling on Prohibition seclusion among people who are blind by those who can see." (Al-Majmu '4 / 242).
He also said, "Know that mahrom that by being with the woman allowed to sit (seclusion) with the woman is the same whether it is mahrom mahrom mahrom the man or the woman, or that convey the same mahrom like the woman's husband or wife of the man, wallahu a'lam. "(Al-Majmu '4 / 242).
Prohibition berkhalwatnya a woman with a man although the reason for treatment, except with the woman mahrom, or husbands, or women tsiqoh (who can be trusted). Due to the fact that a lot happens sometimes it's true there is only a male doctor who can handle the illness of a woman with good handling and guaranteed although because of an emergency then the doctor should look at the woman's genitalia. But keep in mind that not all medical emergency situation that requires a woman should not be accompanied by mahromnya. Especially sad is the fact that many of the women that if they met with the male doctors as if the doctor is mahromnya.
Legal Berkhalwatnya A Woman with Some Men (more than one person)
عبد الله بن عمرو بن العاص حدثه أن نفرا من بني هاشم دخلوا على أسماء بنت عميس فدخل أبو بكر الصديق وهي تحته يومئذ فرآهم فكره ذلك فذكر ذلك لرسول الله صلى الله عليه وسلم وقال لم أر إلا خيرا فقال رسول الله صلى الله عليه وسلم إن الله قد برأها من ذلك ثم قام رسول الله صلى الله عليه وسلم على المنبر فقال لا يدخلن رجل بعد يومي هذا على مغيبة إلا ومعه رجل أو اثنان
"From Abdullah bin 'Amr bin Al-'Ash that several people from Bani Hashim entrance (see) Asma' bint 'Umais, then Abu Bakr entered, and when that Asma' had become the wife of Abu Bakr As-Siddiq, then Abu Bakr saw them and he hates it, then he also convey that to the Prophet sallallaahu 'alaihi wasallam and she said,' I do not see anything except good. "Prophet sallallaahu 'alaihi wasallam said,' Truly Allah has stated purity of these cases (cases that ugly), 'then the Prophet sallallaahu' alaihi wasallam stood on the pulpit and said, 'After this day is not allowed a man to see mughibah (ie a woman whose husband was not at home) except with a man (the other ) or two people. '"(Narrated by Muslim, 4 / 1711, Saheeh Ibn Hibbaan 12/398).
What is meant by mughibah are women whose husbands were not at home, either because it was bersafar out of town or out of the house but still in town, their argument is this hadith. It is said that Abu Bakr was not at home, rather than being out of town. (Al-Minhaj 4 / 155).
Imam An-Nawawi said, "Dzohir of this hadith shows will bolehnya berkhalwatnya two or three men with a woman ajnabiah, and the famous, according to our friends (ie adherent syafi'iah schools) will illicit this. Therefore, this hadith (bolehnya seclusion) was brought to the group of people who likely much to the emergence of agreement among them to perform deeds kesholehan insult because they, or their muru'ah and others. "(Al-Minhaj 4 / 155).
As for the scholars who said it would bolehnya berkhalwatnya a woman with several men they require that the men are the people who trusted and did not agree to do the insult against the woman.
Imam An-Nawawi said, "The berkholwatnya two men or more with a famous woman who is haraam then this could be because they are men agreed to do the nasty (adultery) against the woman. And it is said that if they are including people who are far from the action like that then do not why. "(Al-Majmu '4 / 241).
Warning:
Among the cases that are considered trivial by the public but very dangerous is berkhalwatnya husband's relatives (who are not mahrom wife) with his wife.
عن عقبة بن عامر أن رسول الله صلى الله عليه وسلم قال إياكم والدخول على النساء فقال رجل من الأنصار يا رسول الله أفرأيت الحمو قال الحمو الموت
"From 'Uqbah ibn' Amir that the Prophet sallallaahu 'alaihi wasallam said,' Watch yourselves from the entrance (to see), the women!", And said someone from the Anshor, 'Messenger of Allah, what do you think the Al-Hamwu?' The Messenger alaihi wasallam said, 'Al-Hamwu is death (death).' "(Narrated by al-Bukhari no. 5232)
Ibn Hajar said, "Prohibition of entry (to the relatives of the husband) to meet the women revealed that the prohibition for more principal to forbidden seclusion (min chapter hall)." (Fath Bari 9 / 411).
Imam Nawawi said, "The scholars have agreed that the language of Al-Ahmaa الأحماء 'is a close relative of the husband as father, brother, nephew, cousin, and that semisalnya, and الأختان Al-Akhtan are close relatives of the wife, and الأصهار Al-Ashhar includes both (Al-Ahmam and Al-Akhtaan) ... and that is the Al-Ahmam here is a close relative of the husband than his father and his children (*), because they are mahrom for her and allowed for them for seclusion with her and they do not disifati with death, but is meant here is the brother of the husband, uncle, cousin, and who is not a mahrom semisalnya for the women and the habits of their people underrate this (lack of care) and let one's seclusion with his brother istiri. This is death, and relatives is more major than men banned foreign (with no kin relationship). "(Al-Minhaj 14/154).
(*) As for Al-Maziri, then he declared that the meaning of Al-Hamwu is the father of her husband, and even this opinion is followed by Ibn al-Athir in An-Nihayah, but Ibn al-Athir dzahirnya also does not restrict the meaning of Al-Hamwu the father of the husband but he did Al-Hamwu it is generally covers all relatives of the husband without excluding the father and husband and children. He said, 'Al-Hamwu, "Relatives of the husband-kin." (An-Nihayah 1 / 440) Imam An-Nawawi said, "This is the opinion of the broken and rejected." (Al-Minhaj 14/154). Ibn Hajar explains that the interpretation and explanation of the priests showed that this opinion is not the opinion of the damaged. (Fath Bari 9 / 412).
Al-Maziri suggests that the mention of the father of the husband to meet mughibah banned as a warning that the ban against her husband even more so than fathers. (Al-Fath 9412).
Ibn al-Athir said, "If by the husband that his father is death (if you get into his house and he was in a state not at home)-when he was mahrom his wife-what if the entry is a stranger??!, Meaning the 'Better she (the wife) died alone and let it (the wife) do (let someone has entered her home without the presence of her husband) '..., he said,' What it means is berkhalwatnya Al-Hamwu berbahya with his wife more than seclusion with a stranger, because sometimes if Al-Hamwu are doing good on her or ask her to do that according contemplates the husband is a heavy thing like looking for something beyond the ability of the husband will be devastated relationship between luke wife because of it. And because a husband does not like if Al-Hamwu know the affairs of his family if he went inside his house. "(An-Nihayah 1 / 440).
Ibn Hajar Ibn al-Athir comment on these words, "As if the word Al-Hamwu death that must happen and it is impossible to prevent his wife from the entry of Al-Hamwu, as death is inevitable. And the opinion of the latter was chosen by Sheikh Taqiyyuddin (Ibn Taymiyyah) in Syarhul 'Umdah. "(Al-Fath 9 / 413).
The meaning of words al-Hamwu Death (death)
Imam An-Nawawi said: "It means that the fear of Al-Hamwu more than against others, and further damage may occur and a greater slander because it possible to come to the woman with no denied. Unlike the foreign person (who had no kin relationship with husband). "
Ibn 'Arabi said, "This is a phrase that is said by the Arabs, as it says" The lion is death (death) ", which met him like death." Al-Qodhi said, "It means that seclusion with Al-Ahma 'plunge to the defamation and destruction of religion, the Messenger of Allaah upon him blessings and also makes this case such destruction, then the expression like this for the affirmation out loud." (These words are quoted both scholars by Imam An-Nawawi in Al-Minhaj 14/154).
Al-Qurtubi said, "... (the entry of Al-Hamwu) plunged to his death with the woman divorced by her husband when he was jealous or stoned if al-hamwu fornicate with them." (Umdatul Qori 20/214).
Imam An-Nawawi said, "and excluded from pengharaman (all forms of seclusion) is that emergency conditions such as if a man finds a woman who got lost in the middle ajnabiah mainland and the semisalnya, then allowed him to accompany the woman is even it obligatory upon it if the men are concerned about security and condition of the woman if she let it alone. And this is no difference of opinion among the scholars. Theorem which will show this is the story of Al-Ifk. "(Majmu '4 / 242).
- City of the Prophet sallallaahu 'alaihi wasallam
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