Tasyabbuh is a dynamic social phenomenon. It develops along with socio-cultural changes in society. We can see the different patterns of life of the people in the past and present. Very different. In the past, Javanese outfits people appeared with authentic Javanese, but now they prefer to appear in Western, Korean, and other fashion clothes that are booming now. This is because of other cultural influences that change their mindset. Literally, “tasyabbuh” comes from Arabic, from the root word “syabaha”. Which means it resembles something, both in form and in nature.In terms of, “the expression” is the expression that shows a human effort to resemble himself with something in terms of behavior, appearance, and characteristics. Tasyabbuh with non-Muslims In a hadith from Ibn Umar it is stated, “Whoever resembles (tasyabbuh) a group then he belongs to them.” (Narrated by Abu Dawud). Based on this hadith, it is a Muslim for behave and look (tasyabbuh) like non-Muslims if they only have the intention of enlarging their piety. However, if “tasyabbuh” it is a cause of imitating and contributing to the infidelity then he is considered an infidel, whereas if he accidentally imitates at all, it is not haram, but makruh . (Bughyatul-Mustarsyidîn, I / 529).
The Islamic Gender Community also places and women in their positions. Therefore, men may not occupy positions that women should have and vice versa. In a hadith from Ibn Abbas it is stated, “The Prophet cursed men who resembled women and women who resembled men.” (Narrated by al-Bukhari). Substantially, this hadith explains the prohibition of “tasyabbuh” gender, both in terms of behavior, appearance and style of speech. The boundaries of “tasyabbuh” are prohibited, according to what is stated in the book “Bughyatul-Mustarsyidîn”, I / 604, is “tasyabbuh”However, it should be noted, that each region has different cultures and traditions. Therefore, the appearance, behavior, and style of speech that is considered “tasyabbuh” between men and women depends on the culture and traditions of each region. Tasyabbuh with clerics Questions about the law “tasyabbuh” with non-Muslims and “tasyabbuh”gender, the author feels that it doesn’t need to be explained at length in this article. Because, that has been explained in several other articles. However, on this occasion, the author will emphasize more about “tasyabbuh” with pious people and noble people such as the ulama and the habib.
The scholars are respected people who are examples of society. They are the heirs of the Prophet r in improving the morale of the people and conveying Islamic law. If in the middle of the community there is a problem that is unknown to the law then it is the scholars who become the main mecca for explaining it. Because of the urgency, it is unlawful for people who are not competent and do not have professionalism as ulemas competing like scholars, imitating appearance, behavior, and other things that are characteristic of a cleric. Why is that prohibited? Of course, because such an action would be deceived and suspected by others as scholars, even if the fool who competed like the ulama had been labeled as a scholar, then other people would try to imitate all his behavior and ask him about Islamic law. scientific capacity is empty. If a fool who competes like a cleric has been labeled as a cleric then other people will try to imitate all his behavior and ask him about Islamic law. As a result, after feeling comfortable with the noble status of the ulama, the false ulama would certainly be haphazard in passing a law, so the fatwa would become controversial and deviate from the actual law. In the book “Al-Iqn ” Lisy-Syirbînî, II / 574, Imam al-Adzra’i states that it is obligatory to forbid non-clerics to look like ulama, mufti (qâdhi), and the like because of factors after feeling comfortable with the noble status of the ulama, the false ulama would certainly be arbitrary to claiming a law, so the fatwa would become controversial and deviate from the actual law. In the book “Al-Iqn ” Lisy-Syirbînî, II / 574, Imam al-Adzra’i states that it is obligatory to forbid non-clerics to look like ulama, mufti (qâdhi), and the like because of factors after feeling comfortable with the noble status of the ulama, the false ulama would certainly be arbitrary to claiming a law, so the fatwa would become controversial and deviate from the actual law. In the book “Al-Iqn ” Lisy-Syirbînî, II / 574, Imam al-Adzra’i states that it is obligatory to forbid non-clerics to look like ulama, mufti (qâdhi), and the like because of factorsatTa’âzhum , which is feeling comfortable with the noble rank of ulama as respected, praised, and imitated by all the people. As for the ulama themselves, according to Ibn Abdissalam, they were circumcised using Islamic clothing so that they would be known by many people and then used as a qibla to ask about Islamic law and also so that their orders and prohibitions were obeyed, (Hasyiyâtul-Jamâl, III / 475 ).
In fact, it is unlawful for a person who is not pious to look like a person who is moreover, with the Habib (dzurriyyah Rasulullah ), it is very useful for those who like Messenger, like wearing a green turban (‘imâmah) worn by the habib. Thus this is what is called a very troubling identity forgery.
Ali Wafa Yasin / sidogiri
