Ba a halatta mace ta kasance ita kaɗai tare da wanda ba mahramin ta ba. Ba a halatta mata ta bayyana adon jiki (Tabarruj) da al'aurar jikinta a gaban maza baƙi ba.

It is not permitted for a woman to be alone with a non- Mahram. It is not permitted for her to reveal the adornments (Tabarruj) and the ‘Awrah in front of foreign men.

Wannan labarin yana bayyana batutuwa uku:

This article explains three issues:

Da farko – haramcin khulwah (kasancewar mutum shi kaɗai a wuri mai zaman kansa tare da wanda ba mahram ba). Dalilin haramcin shi ne maganar Manzon Allah ﷺ.

Firstly – the prohibition of Khulwah (to be alone in a private space with a non-Mahram). The evidence is the words of the Messenger (saw).

. » وَلاَ يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ، فَإِنَّ ثَالِثَ هُمَا الشَّ يْطَانُ « .

. » وَلاَ يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ، فَإِنَّ ثَالِثَ هُمَا الشَّ يْطَانُ « .

"Bai kamata namiji ya kasance cikin khulwa da mace ba, domin na uku a cikinsu shaidan ne", Ahmad ya ruwaito shi da isnadi ingantacce daga Umar (ra). Kuma maganarsa.

“A man should not be in khulwah with a woman, since the third of them is the devil”, reported by Ahmad with an authentic chain from Umar (ra). And his words.

.» لاَ يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ إِلاَّ وَمَعَهَا ذُو مَحْرَمٍ «.

.» لاَ يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ إِلاَّ وَمَعَهَا ذُو مَحْرَمٍ «.

"Babu namijin da zai kasance shi kaɗai tare da mace face na uku daga cikinsu shi ne Shaiɗan" (Muslim ya ruwaito shi).

“A man is not alone with a woman but the third of them is Ash- Shaitan” (reported by Muslim).

Na biyu – haramcin nuna kayan adon jiki a bainar jama'a (Tabarruj), ko duk wani abu da yake jawo hankali. Dalilan haramcin su ne faɗin Allah (SWT).

Secondly – prohibition of open display of adornments (Tabarruj), or anything which attracts attention. The evidences are His (swt) words.

"[amma] ba su nuna ado ba." (TMQ 24:60) da kuma faɗinsa (SWT).

“[but] not displaying adornment.” (TMQ 24:60) and His (swt) words.

“Kuma kada su buga ƙafafunsu don a san abin da suke ɓoyewa daga adonsu.” (TMQ 24:31). Wannan haramci ne akan wani aiki daga cikin ayyukan Tabarruj, kuma Tabarruj a harshe yana nufin bayyana kwalliya. An ambata a cikin ƙamusun Al-Muhit cewa “ta yi Tabarruj – ta nuna kyanta ga maza”, kuma wannan ita ce ma’anarta a Shari’a. Don haka Tabarruj ya bambanta da kwalliya, domin kwalliya wani abu ne, bayyana wannan kwalliyar kuwa wani abu ne daban; yana yiwuwa mace ta yi kwalliya amma kada ta yi Tabarruj idan kwalliyarta ta al’ada ce, ba irin wadda take jawo hankali ba. Saboda haka, ma’anar haramcin Tabarruj ba haramta kwalliya gaba ɗaya ba ce, tun da Tabarruj shi ne bayyana kyau da ƙawa ga maza baƙi; ana cewa mace ta yi Tabarruj idan ta bayyana kyanta da ƙawarta ga maza baƙi. Haka kuma, abin da yake tabbatar da waɗannan nassosin da suka haramta ayyukan Tabarruj shi ne, idan aka bincika sai a fahimci cewa suna haramta bayyana kwalliya da kyau kawai, ba a fahimci daga gare su haramcin kwalliya gaba ɗaya ba. Maganar Allah (SWT) ke nan.

“And let them not stamp their feet to make known what they conceal of their adornment.” (TMQ 24:31). This is a prohibition of one of the actions of Tabbaruj, and Tabarruj linguistically means to reveal the beautification. It is mentioned in Al-Muhit dictionary “she did Tabarruj – she displayed her beauty to the men”, which is also the Shari’ah meaning for it. So Tabarruj is different from beautification, because beautification is one thing whereas revealing that beautification is something else; it is possible for her to be beautified and not doing Tabarruj if her beautification was normal and not of the type to attract attention. Therefore, the meaning of prohibiting Tabarruj is not the absolute prohibition of beautification, since Tabarruj is the revealing of the beauty and charms to the foreign men; it is said the woman did Tabarruj, she revealed her beauty and charms to foreign men. Also supporting these texts that prohibited the actions of Tabarruj, is that with investigation it becomes apparent that they only prohibit the revealing of beautification and charms, and the prohibition of beautification generally is not something which is understood from them. So the words of Allah (swt).

“Kuma kada su buga ƙafafunsu don a san abin da suke ɓoyewa daga adonsu” {Suratun Nur 24:31} – wannan a fili yake hana bayyana adon, tun da (SWT) ya ce.

“And let them not stamp their feet to make known what they conceal of their adornment (TMQ 24:31) is plainly prohibiting the revealing of the beautification, since He (swt) said.

"Don yin bayyana abin da suke ɓoyewa daga adonsu." An ruwaito daga Abu Musa Al-Ash‘ari, wanda ya ce.

“To make known what they conceal of their adornment.”. It is narrated from Abu Musa Al-Ash‘ari who said.

. » أَيُّمَا امْرَأَةٍ اسْ تَ عْطَرَتْ فَمَرَّتْ عَلَى قَ وْمٍ لِيَجِدُوا مِنْ رِيحِهَا فَهِيَ زَانِيَة « .

. » أَيُّمَا امْرَأَةٍ اسْ تَ عْطَرَتْ فَمَرَّتْ عَلَى قَ وْمٍ لِيَجِدُوا مِنْ رِيحِهَا فَهِيَ زَانِيَة « .

Manzon Allah ﷺ ya ce: "Duk macen da ta yi turare sannan ta wuce ta wurin mutane domin su ji kamshinta, to ita mazinaciya ce," wato kamar mai zina, wanda Al-Nasa'i da Al-Hakim suka ruwaito, kuma Al-Hakim ya tabbatar da ingancinsa. Wannan hadisi kuma yana hana aikin tabarruj, kuma hakan a bayyane yake daga maganarsa ﷺ.

“The Messenger of Allah (saw) said “Any woman who puts on perfume then passes by people so that they can smell her fragrance then she is an adulteress”, in other words, is like a fornicator, reported by Al-Nasa’i and Al-Hakim who authenticated it. This narration is also prohibiting an action of Tabarruj, and it is clear from his words.

. » اسْ تَ عْطَرَتْ فَمَرَّتْ عَلَى قَ وْمٍ لِيَجِدُوا مِنْ رِيحِهَا « .

. » اسْ تَ عْطَرَتْ فَمَرَّتْ عَلَى قَ وْمٍ لِيَجِدُوا مِنْ رِيحِهَا « .

"wacce ta sanya turare sannan ta wuce ta wurin mutane domin su ji kamshinta" yana cikin haramcin bayyana adon, wato sanya turare domin maza su ji kamshinta. An rawaito daga Abu Hurairah cewa Manzon Allah ﷺ ya ce:

“who puts on perfume then passes by people so that they can smell her fragrance” that it is a prohibition of revealing the beautification, in other words, the putting on of perfume so that men could smell her. It is narrated by Abu Hurayrah that the Messenger of Allah (saw) said,

. صِنْ فَانِ مِنْ أَهْلِ النَّارِ لَمْ أَرَهُمَا: قَ وْمٌ مَعَهُمْ سِيَاطٌ كَأَذْنَابِ الْبَ قَرِ يَضْرِبُونَ بِهَا « ال نَّاسَ، وَنِسَاءٌ كَاسِيَاتٌ عَارِيَاتٌ مُمِيلاَتٌ مَائِلاتٌ رُءُوسُهُنَّ كَأَسْنِمَةِ الْبُخْتِ الْمَائِلَةِ، لاَ » يَدْخُلْنَ الْجَنَّةَ وَلا يَجِدْنَ رِيحَهَا، وَإِنَّ رِيحَهَا لَ يُوجَدُ مِنْ مَسِيرَةِ كَذَا وَكَذَا.

. صِنْ فَانِ مِنْ أَهْلِ النَّارِ لَمْ أَرَهُمَا: قَ وْمٌ مَعَهُمْ سِيَاطٌ كَأَذْنَابِ الْبَ قَرِ يَضْرِبُونَ بِهَا « ال نَّاسَ، وَنِسَاءٌ كَاسِيَاتٌ عَارِيَاتٌ مُمِيلاَتٌ مَائِلاتٌ رُءُوسُهُنَّ كَأَسْنِمَةِ الْبُخْتِ الْمَائِلَةِ، لاَ » يَدْخُلْنَ الْجَنَّةَ وَلا يَجِدْنَ رِيحَهَا، وَإِنَّ رِيحَهَا لَ يُوجَدُ مِنْ مَسِيرَةِ كَذَا وَكَذَا.

"Manzon Allah (SWT) ya ce: "Akwai nau'i biyu na mutanen Wuta da ban taba gani ba: mutanen da ke da bulala kamar wutsiyar sa a hannunsu, suna dukan mutane da ita, da kuma matan da suke sanye amma kamar tsirara, masu karkata zuwa ga sharri kuma suna sa mazajensu su karkata zuwa gare shi. Kawunansu za su zama kamar gangar bukht da ta karkata gefe guda. Ba za su shiga Aljanna ba, kuma ba za su ji kamshinta ba, alhali kuwa ana iya jin kamshinta daga nesa kaza da kaza." (ƙagawa Muslim)." Don haka wannan ma yana cikin ayyukan Tabarruj. Daga kalmominsa "sanye amma kamar tsirara" a bayyane yake cewa yana nufin bayyana kayan ado. Kalmominsa "masu karkata (zuwa ga sharri) kuma suna sa maza su karkata zuwa gare shi" suna magana ne akan motsi da ke jawo hankalin maza. Kuma kalmomin "Kawunansu za su zama kamar gangar bukht da ta karkata gefe guda" suna magana ne akan bayyana adon da ake yi wa gashinsu, watau shirya shi da tarawa a kewayen ɗankwali ko mayafi ko wani abu makamancin haka har sai ya zama kamar gangar raƙumi. Bukht kuwa rakumin Afghanistan ne, watau sun shirya gashinsu ya yi kama da gangar rakumin Afghanistan. Wannan a bayyane yake haramta bayyana kayan ado ga maza. Kuma kamar wannan duk nassosin da suka shafi haramcin kowane aiki na Tabarruj, dukkansu suna nuna a fili cewa haramcin yana kan bayyana kayan adon domin tada sha'awar maza ga mace. Wannan kuma ma'anar harshe na Tabarruj tana goyon bayansa, wato bayyana kayan ado, wanda ya bambanta da kayan adon kansa. Saboda haka abin da aka haramta shi ne Tabarruj da ma'anarsa ta harshe, da kuma alamomin hadisai da suka haramta kowane aiki daga cikinsa, alhali kuwa kwalliya ba tare da tabarruj ba ba ta haram ba.

“The Messenger of Allah (saw) said “Two are the types of the the people of Hell whom I did not see: people having flogs like the tails of the ox with them and they would be beating people, and the women who would be dressed but appear to be naked, who would be inclined (to evil) and make their husbands incline towards it. Their heads would be like the humps of the bukht camel inclined to one side. They will not enter Paradise and they would not smell its odour whereas its odour would be smelt from such and such distance.” (reported by Muslim); so this is also from the actions of Tabarruj. It is clear from his words “dressed but appear to be naked” that it means the revealing of adornments. His words “inclined (to evil) and make men incline towards it” is talking about movements that attract men’s attention. And the words “Their heads would be like the humps of the bukht camel inclined to one side” is talking about revealing the beautification done to their hair, in other words, treating and heaping it around a turban or headscarf or anything similar until it became like the hump of a camel. And the “Bukht” is the Afghani camel, in other words, they arranged their hair to look like the hump of an Afghani camel. This is clearly prohibiting the revealing of beautification to men. And similar to this are all the texts which are related to the prohibition of any action of Tabarruj, all of which make it clear that the prohibition is regarding revealing the beautification in order to provoke men’s inclination towards the woman. And this is supported by the linguistic meaning of Tabarruj which is to reveal the beautification, which is different from beautification itself. Therefore, what is forbidden is the Tabarruj with its linguistic indication, and by the indications of the narrations which prohibit any of its actions, whereas beautification without tabaruuj is not forbidden.

Na uku, haramcin bayyana Al-'Awrah a gaban maza baki (maza da ake iya aure da su). Wajibi ne ga mace ta rufe dukkan jikinta sai fuskarta da hannayenta, bisa ga dalili.

Thirdly, the prohibition of uncovering the ‘Awrah in front of foreign men (men they are able to marry). It is mandatory upon the woman to conceal all of her body apart from her face and hands, according to the evidence.

"Kuma ka gaya wa mata masu bi da gaskiya kada su bayyana ƙawarsu sai abin da ya bayyana daga cikinta" (TMQ 24:31); Ibn ‘Abbas ya ce wannan na nufin fuska da hannaye, kamar yadda Al-Bayhaqi ya ruwaito a cikin Al-Sunan Al-Kubra, Ibn ‘Abd Al-Barr a cikin Al-Tamhid, da Ibn Kathir a cikin Al-Tafsir. Kuma Manzon Allah ﷺ ya ce.

“And tell the believing women not to expose their adornment except that which [necessarily] appears thereof.” (TMQ 24:31); Ibn ‘Abbas said this means the face and hands as reported by Al-Bayhaqi in Al-Sunan Al-Kubra, Ibn ‘Abd Al-Barr in Al- Tamhid and Ibn Kathir in Al-Tafsir. And the Messenger (saw) said.

. إِنَّ الْجَارِيَةَ إِذَا حَاضَتْ لَمْ يَصْلُحْ أَنْ ي رَُى مِنْ هَا إِلاَّ وَجْهُهَا وَيَدَاهَا إِلَى « » المِفْصَلِ .

. إِنَّ الْجَارِيَةَ إِذَا حَاضَتْ لَمْ يَصْلُحْ أَنْ ي رَُى مِنْ هَا إِلاَّ وَجْهُهَا وَيَدَاهَا إِلَى « » المِفْصَلِ .

“Idan yarinya ta balaga (wanda ake sanin haka da fara al'adar haila), ba daidai ba ne a ga wani sashi na jikinta face da hannayenta biyu har zuwa wuyan hannu” (hadisin Mursal wanda Abu Dawud ya ruwaito), a lokacin da ya kama hannunsa, sai kuma akwai tazarar kamun hannu tsakanin hannunsa da wurin da ya kama a hannunsa. Saboda haka, dukkan jikin mace banda fuskarta da hannayenta awra ne, kuma wajibi ne a gare ta ta rufe shi.

“If a girl reaches puberty (indicated by starting menstrual cycle), it is not right that any part of her be seen other than her face and the two hands up to the wrists” (Mursal narration reported by Abu Dawud), at which point he grasped his arm, and there was the distance of a grasp between his hand and where he grasped his arm. Therefore, the whole of the woman’s body apart from her face and hands are Awrah, and so it is obligatory for her to conceal it.

Mai Shari'a (SWT) ya sanya sharadin tufafi cewa su rufe fata, wato ya wajabta rufe fata da abin da zai rufe launinta, ko kuma a ce fata da launinta, ko fari ne, ko ja, ko duhu, ko baƙi, ko kuma wani launi. Wato, rufin ya kasance yana rufe fata da launinta ta yadda ba za a san launin fatar da ke ƙasa ba; in ba haka ba, ba za a ɗauke shi a matsayin rufin 'Awrah ba, sai a ɗauki 'Awrah a matsayin wadda take a bayyane kuma ba a rufe ta ba, domin rufin da Shari'a ta tanada shi ne wanda yake ɓoye launin. Shaida a kan cewa Mai Shari'a (SWT) ya wajabta rufe jiki ta hanyar rufe fata ta yadda ba za a san launinta ba, tana daga maganarsa.

The Legislator (swt) made it a condition of the clothing that it covers the skin, in other words, obligated covering the skin by what covers its colour, or in other words, the skin and its colour whether white, red, dark, black or anything else. In other words, the cover should cover the skin and its colour such that the colours of the skin underneath are not known, otherwise it would not be considered as a cover for the ‘Awrah and rather the ‘Awrah would be considered visible and not covered, since the Shari’ah cover is that which conceals the colour. The evidence that the Legislator (swt) obligated covering of the body by covering the skin such that its colour is not known is from his words.

. » لَمْ يَصْلُحْ أَنْ ي رَُى مِنْ هَا « .

. » لَمْ يَصْلُحْ أَنْ ي رَُى مِنْ هَا « .

"bai dace ba ne a ce wani sashen jikinta ya bayyana ba." Wannan ruwaya ce bayyananniyar hujja daga Ash-Shaari' (SWT) cewa sharadin rufe Al-'Awrah shi ne babu abin da zai bayyana daga gare ta; wato fatar jiki ta zama an rufe ta da wani abu wanda ba ya nuna abin da ke bayansa. Saboda haka wajibi ne mace ta rufe 'awrarta da riga wadda ba ta da laushi, wato wadda ba ta nuna abin da ke bayanta ba, kuma ba ta bayyana abin da ke karkashinta ba.

“it is not correct that any part of her be seen”. This narration is a clear proof that the Legislator (swt) made it a condition of covering the ‘Awrah that nothing should be seen from it, or in other words, the skin should be covered by something that does not reveal what is behind it, and so it is obligatory for the woman to cover her ‘Awrah by a dress which is not delicate, in other words, does not convey what lies behind it and does not disclose what is under it.