Biography Izzah Mujahidah
My name Mujahidah Izzah, usually called Izzah. I was born in Jakarta, 3 January
1996 at Clinics Asri Nugraha exactly 24 hours Wisma Asri Park. Name Ngadikun father,
mother Puji Rahayu. I was the 3rd of 4 brothers, I have 2 brothers and 1 sister. My sister
named Nur Yuditya Amanah who was called MBA Udit, and Oktaria Nur Hasanah who was
called MBA Okta, my sister named Nur Robi'ah Islah who was called Islah. I live in Taman
Wisma Asri road Passion Kingdom D20/03 Gulf 008 RT 04 RW Pucung North Bekasi.
Currently I am studying at the University Gunadarma, Faculty of Economics,
Department of Management. My high school at SMK Muhammadiyah 01 Bekasi, SMP 21
junior high school in Bekasi, New Hope Elementary School in SDN 2 Bekasi, kindergarten
and kindergarten at Ibn Sina Bekasi.
I have a lot of good friends, and a wonderful keepsake for me at school. Here, I would
like to mention the names of friends that I still remember as long as I learn.
These are the names of friends who still remember during my school. I believe,
although few names I remember, when met, In Syaa Allah I will still recognize his face. Oh
God I hope one day I can meet up again with my old friends and we can play together,
This time I want to tell you about my family. The first I want to tell you "Mr.
Ngadikun" I think the father was a kind, firm, gentle, compassionate, creative, a good leader
for his family and his company. Father work in PT. Astra Honda Motor Cibitung Bekasi.
Once you work in PT. Astra Honda Motor Sunter area, had moved to some place other
departments, and finally settled now in Cibitung.
A grandmother living in my house, she is the mother of my father, the father is very
empathetic with grandma. I learned a lot from the father, any father went to office or back
home, the father always brought presents for our home. And then father also actively
participates taklim in the mosque. Moreover, in the father served as chairman of RT 04 and
sexy at Masjid Darussalam propaganda.
Sometimes you go to work with the motorcycle, sometimes also with the car. Father
born in Kroya, 5 September 1962. Father 4th child of 7 siblings, but among the 7 families,
only 4 people who live to adulthood. The names are Tulus, Radun, and Darti. Name of the
father 's father (grandfather) is Naya Dikrama, the name of father and mother (grandmother)
is cremation. Pakde Tulus and Pakde Radun live in Bekasi with his family, while staying in
Kroya Lik Darti with grandfather.
Secondly, I 'll tell you about my mother, mother Puji Rahayu. I think he is a very nice
person, helpful, considerate, compassionate, diligent cook, straighten industrious, sociable,
talkative and diligent in worship. Mother is the 5th child of 6 siblings. My mother has a twin
named Puji Pangestuti. Mother brother and sister named Gatot, Retno, Rahmi, and a sister
named Jarot. Mother 's father (grandfather) named Subarkah , while her mother
(grandmother) named Subingah. Most of the large family of mother lived in Jakarta.
Alhamdulillah to date we often gather together. For example, while it is a social gathering,
Mom was born in Jakarta on October 5, 1963. Mother active in several study groups
that are aro;und the house, she also served as secretary PKK in RW 008. My mother is my
Third, this time I'm going to tell you about my first daughter, his name is Yuditya
Nur Amanah. Mba udit born in Jakarta on May 25, 1988. He is married to the Ahmad Arifin
on March 10, 2013. Unlike her husband of 8 years of age. Because her husband was born in
1980, precisely on May 5.
Mba Udit graduate nursing D3, but now she works as a school teacher playgroup
nature Plastica. While her husband was working as an elementary school teacher outbound
nature Cipondoh Tangerang area.
I think his Mba Udit, kind, gentle, and helpful. She is the best sister to me. Mba Udit
and her husband now live in Plastica, and every holiday, they returned to Calcutta. Hopefully
they immediately gave the child of God and hopefully they could umra together in December
2014, because this is the hope Mba Udit and husband aamiin...
Fourth, I will tell my second sister named Oktaria Nur Hasanah. Mba Okta has a
unique character and attitude, many things that often do not agree with me. Difference is only
1 year old with Mba Udit. Mba Okta was born in Jakarta, October 1, 1989.
Mba Okta computer accounting D3. Had several years of working at a company, but
later quit and stay at home longer. I believe, Mba Okta his actually good, it's just that
sometimes Mba Okta too selfish to get people's attention than he should pay attention to other
people's opinions. Mba Okta hopefully get a job soon, diligent worship and help out mother
and family at home, aamiin...
Fifth, I will tell my sister named Islah Nur Robi’ah. I used to call Islah. He bermainku
friends at home, and we also sometimes sleep together.
Islah was born in Jakarta, August 15, 2001. Islah a chatty, had many friends,
especially small children and had a lot of memorization. Islah also a casual, spoiled, and
easily cry. His hobbies like to play phone, even because of this habit, the mother told the
teacher up to Mom and Dad that Islah stop playing phone. The teacher and my parents expect
Islah more active learning so that reconciliation can take a class with good values. Spirit
This time it was my turn to tell about myself. I think I am a better person today, like
helping the elderly, gentle, cheerful, diligent in worship and always want to do what is best
for both parents.
Mba Udit said, I am a man Introvert, where an Introvert it is a quiet, not like the
crowd and if you've disappointed each one tends more to save his feelings in the heart.
Mba Udit said, this same character as Father and Mba Udit While Mom, Mba Okta, and Islah
They say the nose is sharp like India. My mother never told me, he said when first
pregnant, she loves to watch Indian movies. Because that's the end of my nose like a sharp
mancungnya Indian people. Hehe believe that this does not trust
Friends do not know why I always want to do what is good for my parents? yes
because Mom is 9 months mengandungku with constant fatigue and Father earn a living to
support his family. They took care of us all in earnest, they taught me to pray, to straighten at
home, give alms to the people who are difficult, and the more I like it again, Mom was
always trying to cook a nice meal for me and the family at home. Goodness that I did to them
was not the extent of the kindness of parents who have given me during this time. I'm
thankful God has given parents were very good to me and I was proud to have a great family.
Hope, may we all remain compact, helping each other and remind each other in goodness and
oversight. May Allah grant this prayer, aamiin...
Right now I 'm living my college times. I will try to learn as quickly as possible so
that I get good grades. Help me O God aamiin
Friends, before continuing the story about me, here I will attach an article about "
JILBAB" . This article I think is important, because sure many benefits that can be taken with
us to read the writing on it. Noteworthy yuk!!!
The discussion this time is perinciaan from previous articles that discuss the issue of
Muslim headscarves appropriate Shari'ah at once answers to many incoming comments.
Hijab is an important part of the Shari'ah to be implemented by a Muslim. He is not
just the identity or become a decoration only and is not a barrier for a Muslim to carry out
activities of life. Using a hijab in accordance with the guidance of the Prophet
sallallaahu'alaihi wa sallam is must be done by every Muslim, just like other acts of worship
such as prayer, fasting is obligatory for every Muslim. He is not a separate obligation due to
local conditions such as some people say (because Arabic was dusty, hot and so on). He also
is not an obligation for a specific community (which has been on a pilgrimage or religious
True... my sister wear hijab is our duty as a Muslim. And the use we also need to pay
attention to what has been taught by the Prophet Muhammad sallallaahu'alaihi wa sallam. As
mentioned in previous articles, there are some common uses of the terms in the appropriate
veil shari'ah. May Allah ease the authors clarify the points that exist in the previous article.
In language, the dictionary al- Mu `jam al Wasith 1/128, stated that the veil has
several meanings, namely:
1. Qomish (sejenis jubah)
2. Cloth that covers the entire body
3. Khimar (kerudung)
4. Clothing tops like milhafah ( blanket)
5. Such blanket, who used a woman to cover her body
As in the term, following the words of the Ulama on this subject.
Ibn Hazm rahimahullah said, "Hijab in Arabic mentioned by the Prophet
sallallaahu'alaihi wa sallam is the garment that covers the entire body, not just partially.
"While Ibn Kathir said" Hijab is a kind of shawl worn over the current khimar same functions
such as izar (cloth cover). "(Shaykh Al Bani in Muslim Hijab).
Shaykh Bin Baz (Standing Committee of the Programme Mausu'ah Fataawaa wal
Imamain) said, "Hijab is the cloth placed over the head and body on the fabric (depth). Thus,
the veil is a cloth used to cover the woman's head, face and entire body. While the fabric to
cover the head called a khimar. So women cover up with a hijab, the head, face and body
above all fabric (depth)." (Bin Baz, 289). He also said, "The hijab is a rida' (shawl) is worn
over the khimar (headscarf) as the abaya (women's clothing Arabia)." (Bin Baz , 214) In
another place he says, "Hijab is the cloth placed over the head of a woman and badannnya to
cover the face and body, as additional clothing for regular clothes (used at home)." (Bin Baz ,
746). He also said, "The headscarf is all fabric used to cover the body of a woman. The fabric
is worn after wearing dar'un (a type of cloak) and khimar (head scarf) with the aim of
covering the fine jewelry places the original or artificial (eg, necklaces, earrings, etc)." (Bin
In a previous article, there is the question what is the difference between the hijab
headscarf. Shaykh Al Bani rahimahullah said, "Every hijab is the hijab, but not all of the
hijab as they seem." So it is sometimes meant to be the meaning of the word hijab headscarf.
The other meaning of the hijab is something that covers or meghalangi himself, either in the
form of walls, sketches or other. This is what is referred to in the word of Allaah in Sura al-
Ahzab verse 53. "O ye who believe, do not enter the houses of the Prophet unless you are
given permission... and if you ask for something they kepda purposes (the wife of the
Prophet), then ask them from behind a jilbab"
MUSLIM CLOTHING TERMS
1 . Closing the whole body except Excluded
Allaah says ,
يا أيها النبي قل ألزواجك وبناتك ونساء المؤمنين يدنين عليهن من جالبيبهن ذلك أدنى أن يؤذين
وكان هللا غفورا رحيما
"O Prophet, tell your wives, your daughters and wives of the believers: 'Let them stretch out
their scarf around the bod . 'That is so that they are easier to be recognized, therefore they are
not alone. And Allah is Oft-Forgiving, Most Merciful."( Surat al- Ahzab : 59 )
وقل للمؤمنات يغضضن من أبصارهن ويحفظن فروجهن وال يبدين زينتهن إال ما ظهر منها ...
"Say to the believing women: Let their gaze, and his cock, and they do not show her jewelry,
except for the ( usual ) appear thereof ..." ( Surat an- Nuur : 31 )
On An Nuur verse in the letter which means "except the ( usual ) appear thereof ", then there
is a difference of opinion among scholars that carry different consequences on the legal use
of the veil for Muslim women. For a detailed explanation, please see the excellent article on
this issue in the article Law Veils.
From the first condition, it is clear that for a Muslim woman to cover the entire body except
those excluded by the shari'ah. Thus, it is very sad when a person intends to wear her hijab,
but we can see the hair coming out either from the front or the back, arms that look to a cubit,
or neck and ears clearly visible so that should be covered jewelry show.
Important notes in point is the use of khimar which is part of the shari'ah use the veil as listed
in the next paragraph in the letter An Nuur verse 31.
وليضربن بخمرهن على جيوبهن
" And let them into his chest to wrap khimar "
But there is relief for menopausal women who do not want to marry so that they are allowed
to remove her hijab, as contained in the letter An Nuur verse 60:
والقواعد من النساء الالتي ال يرجون نكاحا فليس عليهن جناح أن يضعن ثيابهن غير متبرجات
بزينة وأن يستعففن خير لهن وهللا سميع
"And the old women who had been suspended (from menstruation and contains) that has no
desire to marry (again), Nor sin upon them to take off their clothes do not (intend) jewelry
show, and be polite is better for them. And Allah is All- Hearing, All- Wise."
Radhiallahu'anhu Ibn Abbas said that what is meant by the word "clothes" in the above verse
is the "jilbab" and the same thing was said by Ibn Mas'ud. (Issued by Abu Dawud and al-
Bayhaqi). Can also note here, that the use of a khimar veil is worn before covering his chest.
So how can a person be said to wear the veil if only to the extent of the neck? May this be an
afterthought for my sister as well.
Here is an example display khimar and jilbab. Khimar worn over his chest. After that
imposed the veil on it. (color, shape and length of the clothes in the picture is just as an
Another important note of this point is the assumption that there is a women's clothing
suitable robe referred to are in the form of the canal (longdres ), so there are some Muslim
women who force themselves to connect connect-shirt and skirt to wear clothing that is said
Standing Standing Committee was asked about this matter, namely whether the veil should
"channel" or "chunks" (no underwear tops and skirt). So the answer to the Standing
Committee Standing, "Hijab either the canal or pieces, they are not why be covered as long as
they are told and disyari'atkan. "This fatwa was signed by Abdul Aziz bin Baz as chairman
and Abdullah bin Ghadayan as member (Fataawaa Standing Committee Standing 17/293, no
fatwa: 7791, Maktabah Syamilah). Thus, it is clear about the untrue assumption that qualified
majority Muslim robes canal ( longdress ) for Muslim clothing. Remember this, O my sister!
2 . Not Functioning As Jewelry
It is as contained in the letter An Nuur verse 31, " ... And let them not reveal her jewelry ... "
When the veil and women's clothing and jewelry worn so that their genitalia are not visible ,
it is not appropriate when making clothing or veil it as jewelry for an early goal to cover
jewelry becomes lost . Many errors arise because these points are missed, so that one feels
justified using the veil and beautiful clothes with soft colors with beautiful floral motifs ,
decorated with threads of gold and silver or putting a variety of jewelry trinkets on hijab
However , there is also a misconception that if someone is not wearing a black hijab
headscarf it means to function as jewelry . It is based on some of the actions of the
companions atsar women at the time of the Prophet sallallaahu ' alaihi wa sallam who wear
colored other than black . One is atsar of Ibrahim An Nakhai ,
أنه كان يدخل مع علقمة و األسود على أزواج النبي صلى هللا عليه و سلم و يرا هن في اللحف
" That he was with al -Aswad Alqomah and never visited the wives of the Prophet sallallaahu
' alaihi wa sallam and he saw them wearing red coats . " ( Narrated by Ibn Abi Al Mushannaf
Syaibah in the book )
Note : This issue applies to women of color . As for men , there is a hadith which explain the
prohibition of the use of red clothing .
Thus, the measure of " Clothing jewelry or not is based on ' urf ( custom ) . " ( Statement of
Shaikh Ali Al- Halabi ) . So that a color or motif draws attention to a society that was
forbidden and this may not apply to other communities .
3 . Must Thick fabric , Not Thin
Prophet sallallaahu ' alaihi wa sallam said about the two groups that included the denizens of
Hell , and he had never seen ,
ونساء كاسيات عاريات مميالت مائالت رءوسهن كأسنمة البخت المائلة ال يدخلن الجنة وال يجدن
ريحها وإن ريحها ليوجد من مسيرة كذا وكذا
" Two groups including the denizens of Hell , I 've never seen it , a people who have whips
like the tails of cattle , they hit the man with the whip and women who kasiyat ( dressed but
naked , either as thin or short that does not cover the private parts ) , mailat mumilat ( style
when walking , want to be noticed ) , their heads like a camel's hump . They do not go to
heaven and not get the smell , but the smell was found by traveling so and so . " ( Narrated by
Muslim 3971 , Ahmad Malik 8311 and 1421 - see Al Furqan magazine Gresik )
Take this hadith and behold , O my sister , because the threat is so hard that the scholars put it
in the big sins . How many Muslim women who seemed to cover the body , but in fact naked
. So in the selection of materials we wear clothing that will also have to be considered
because , as stated by Ibn Abd al-Barr , " thin material can describe the shape of the body and
can not hide it . " Shaykh Al Bani also confirmed , " The thin ( transparent ) was more severe
than curves that describe ( but thicker ) . " in fact we know , flimsy material is sometimes
easier to follow the curve of the body so that even non-transparent , the shape of a woman 's
body becomes readily apparent .
4 . Must be loose , not tight
Besides the fabric is thick and not thin , then the clothes should be loose , not tight , so it does
not show a Muslim woman 's body shape . It is as contained in the hadith of Usama bin Zaid
when he was given a thick shirt Qubthiyah by the Prophet sallallaahu ' alaihi wa sallam , he
gave the clothes to his wife . When the Prophet sallallaahu ' alaihi wa sallam informed, he
مرها فلتجعل تحتها غاللة فإني أخاف أن تصف حجم عظمها
"Instruct her to wear clothes in Qubthiyah behind it , because I was worried that the clothes
can still describe the shape of the body . " ( Narrated by Ad Dhiya ' Al- Maqdisi , Ahmad and
Bayhaqi with a hasan isnaad )
So it is not right if someone suffice to wear a skirt , but it still shows the hip , leg or calf . So
if the clothes are already quite thick and loose but still shows the shape of the body , it is
advisable for a Muslim woman to wear in layers . But do not suffice with long socks ,
because it is not enough to cover the body shape ( especially for the sisters who are often
exposed her skirt while climbing the motor so terlihatlah form of a calf ) . This point is also
the answer for someone who allow the use of pants with loose grounds and hips covered by a
long shirt . Pants may be used for layers , but not the core of the clothes we wear . Because
the shape of the body looks and clothes that resemble men . ( see point 6 ) . If there is
reasonable , so flexible pants . So , does he not know that the skirt even more flexible if it is
appropriate requirements ( do not imagine a tight skirt / span ) . If skirts are not flexible (
albeit on a flexible origin ) if we assume our logic ( which says more flexible pants ) more
true than the shari'ah that God and His Messenger set . Meditate , O my sister !
5 . Unscented or Perfume
Consider one of the Prophet sallallaahu ' alaihi wa sallam relates about the women who wear
fragrances when out of the house ,
ايما امرأة استعطرت فمرت على قوم ليجدوا ريحها , فهيا زانية
" Anyone who wears women's fragrances , and he passed the men so that they get the smell ,
then he is a fornicator . " ( Narrated by Tirmidhi )
أيما امرأة أصابت بخورا فال تشهد معنا العشاء االخرة
" Anyone who wears women bakhur , then let him go with us in the 'Isha' prayer . '" (
Narrated by Muslim )
6 . Not Resemble Men 's Clothing
There are hadiths which indicate the prohibition of a woman like a man or vice versa ( not
limited to clothing only) . One hadith that prohibits resemblance in clothing problem is the
hadeeth of Abu Hurayrah radhiallahu'anhu , he said
لعن رسول هللا صلى هللا عليه و سلم الرجل يلبس لبسة المرأة و المرأة تلبس لبسة الرجل
" Prophet sallallaahu ' alaihi wa sallam cursed the man who wears women's clothing and
women who wear men's clothing . " ( Narrated by Abu Dawud )
Shaykh al-Islam Ibn Taymiyyah said , " The similarity in the case of birth resulting similarity
and similarity in character and deed . " With resemble men's clothes , the woman will be
affected by the temperament of men in which he will reveal his body and eliminate the shame
that disyari ' atkan for women . Even if severe impact to bring the other sinners , that is
carried masculinity , so in the end like other women . Wal'iyyadzubillah .
There are two runways that can be used as a reference for us to avoid the use of clothing that
resembles the male .
1. The clothing differentiate between men and women
2. Closing of women.
In conclusion , the difference between the types of clothing men and women back to what is
in accordance with what was ordered for the man and what was ordered for women . But
keep in mind , this prohibition is in things that did not suit his nature . Shaykh Muhammad
ibn Abu Jumrah rahimahullah as quoted by Shaykh Al Bani said , " What is forbidden is the
matter of clothing , gestures and others , instead of resemblance in the case of goodness . "
7 . Not Resemble Women 's Clothing - Women's Pagan
Many of the points that have been mentioned earlier to feel heavy to be carried by a woman
because it has been influenced by pagan women clothing . What we know , they ( the
disbelievers ) love the shape and curves show , wearing clothing that is transparent , does not
care about women's clothing with male resemblance . In fact, sometimes they are designing
clothes for women masculine ! Only to Allah we seek refuge and ask for help to be kept away
from the love of those who disbelieve . Allaah says ,
" Has not the time come for those who believe , to subject their hearts the remembrance of
Allah and the truth which has come down ( to them ) , and they do not like people who
previously had lowered the Book to him , then berlalulah over their long lifetime and their
hearts became hardened . And most of them are wicked people . " ( Surat al- Hadid [ 57 ] : 16
Shaykh al-Islam Ibn Taymiyyah rahimahullah said , "The Word of God , ' Do not they like ...
' is an absolute prohibition of actions resemble them .... " ( Al Iqtidha , quoted by Shaykh Al
8 . Clothes Not To Seek Popularity
" Whoever wore syuhrah ( to seek popularity ) in the world , Allah will wear humiliation on
the Day of Judgment , and then burn it with fire naar . "
The libas syuhrah ( clothing to find popularity ) is any clothing that is worn with the purpose
of gaining popularity among the people, both the expensive clothes , a person who used to
take pride in the world and jewelry , as well as low-value clothing that is worn to show one's
asceticism and with the aim of riya . ( Muslim headscarf )
But here it does not mean one should not wear good clothes , or expensive worth . Since the
prohibition here as stated by Imam Asy Syaukani is related to a desire to gain popularity . So
, which is used as a benchmark is the purpose of wearing it . Because Allaah if his servants
appeared like pleasures that God has given him . Prophet sallallaahu ' alaihi wa sallam said ,
إن هللا يحب أن يرى أثر نعمته على عبده
" Allah loves that if the trail pleasure given by him there on a servant . " ( Narrated by
Thus the veil a little explanation about the meaning and explanation of the points on
the corresponding requirementsof Shari.ah Muslim veil. Friends let us not be deceived all the
words of the activity funds tend to make a person feel not possible to use the appropriate veil
Shari’ah. Remember, that there is no friend at the end of the day who would bear the sins we
commit. Only to Allah we ask for help when running all the worship that has been in
Shari’ah. Hopefully useful content in this article, aamiin...
I chose an article titled “jilbab” thank God today because I’ve been wearing the hijab.
I think the veil is obligatory for all women, especially people in the world muslim. Allah has
also been explained in the Qur’an about the command to wear the hijab. All friend we have
berhijab guys from now
I think it’s quite a biography about me above. The contents of the above article has
also been qiute a lot, so, just so guys...