ETHICS AND AESTHETIC VALUE OF SILK IN HADITHS

Silk is one of the clothing products produced from the time of the Prophet to the present. But in terms of their use, rules and restrictions appear in the hadith of the Prophet. It seems that it has a message that the Prophet wants to convey to his people. This study aims to find the ethical and aesthetic values of silk in the perspective of the Prophet's hadith. Considering the development of fashion fashions made from silk experience development and sometimes its use is debated. The method used in this research is descriptive qualitative. The findings of this study indicate that the ethical values in the traditions surrounding silk can be grouped into three. First, ethics so that Muslims have a firm identity, not relying on other people. Second, ethics so that Muslims avoid arrogance and overdoing in decorating. Third, ethics cares about social affairs and lives simply. The aesthetic value of silk in the hadith can be seen from a variety of terms that refer to clothing made from silk, namely the recitation of ḥarir, dibâj, qasiy, sundus, istabraq, siyara`. The aesthetic value of the variety of clothing made from silk material during the Prophet's time is the uniqueness and variation of the pronunciation used by the Prophet to describe the shapes and structures of various silk types.

"Someone who likes beautiful clothes and beautiful footwear (is arrogance included?) "The Prophet replied," Verily, Allah is beautiful, pleased with beauty, pride is rejecting the truth and insulting others".
The Hadith contains the importance of paying attention to your beauty. The impact of beauty and personal hygiene is very influential on various aspects. The aspects of health, comfort and harmony of human social relations. Humans as social creatures cannot live individually. Humans need to interact, gather and socialize with others. So that the order of social life is also regulated in Islam, and becomes a means to achieve world happiness and the hereafter in a balanced manner. Likewise in the case of decorating yourself, although it is not forbidden but needs to be balanced with the afterlife.
So the Prophet gave rules and limits to humans in terms of clothing. One of them is in the hadith of the Prophet about the rules of using silk. There is a tradition that explains that the Prophet forbade the use of silk. Whereas in other hadith texts, the limits with the prohibition of silk are addressed in general, not clearly specified for men or women.
"Has told us Abu al Walid, told us the Syu'bah from al Ash'ats said: I have heard from Mu'awiyah bin Suwaid bin Muqarrin, from al Barra 'R.A. said: The Prophet has ordered us seven things and prohibited us from seven things. Ordered us to accompany the body, see the sick, answer calls, help the wrongdoers, fulfill oaths, answer greetings, and give thirsty people a drink. And forbid us from using silver containers or containers, wearing gold rings, silk, dibaj, qasiyyi, and istabraq".
In general the traditions that limit the use of jewelry or specific silk fabrics indicate there is an ethical message taught by the Prophet to his people. In another narration there is a tradition which explains that the Prophet used silk, which shows that the Prophet also paid attention to the aesthetic aspects of life. So in the case of using clothes or decoration also need to consider ethical and aesthetic values.
Silk is one of the clothing products produced from the time of the Prophet to the present. Currently, silk production has appeared with various variants, from the original label to imitation. Then what about silk products in the time of the Prophet. Therefore the study of hadith on silk becomes interesting, so that ethical and aesthetic values can be found from the use of silk based on the hadith of the Prophet.
In this study the authors used a qualitative approach. In collecting data the writer uses the thematic method, where the writer will study the hadith based on the theme with the approach of various scientific disciplines. 5 In the process of collecting hadith data about the theme, the writer uses the method of takhrij bil mauḍû 'and takhrij bil lafẓi. Through the keyword theme, the pronunciations in the eyes of the hadith both from the beginning, middle, or end. 6 In data analysis, the authors use the content analysis method, to analyze the meaning and content of the hadith texts descriptively, critically and reflectively. Furthermore it is reflected in the present context.

B. Ethics and Aesthetics
Ethics is a norm that regulates human behavior. The simplicity of the ethics is essentially about good and bad or appropriate and whether or not human behavior matches the values that apply in a social order. In addition, the size of values (values) and norms are also related to aesthetic values. 7 Aesthetics theoretically according to Feldman include four aspects, namely aspects of function, form, structure and interaction, as well as meaning. 8 While aesthetics in Islam does not mean that beauty is revealed as a destructive pleasure. But the form of beauty that brings goodness. So that aesthetics is a form of the creativity of a work that contains a unity of aesthetic and ethical values. 9

C. Silk
Etymologically silk is a delicate material woven from fine and soft threads from a silkworm cocoon. 10 The material is then used by humans as clothing, scarves or decoration. In Arabic silk is often referred to the word ḥarir. In ḥarir language means the type of clothing that is smooth and contains silk. 11 The recitation of arir is also found in the Koran, including in the letter Fathir verse 33.
"(They will get) heaven' Adn, they entered into it, in which they were given bracelets of gold and pearls, and their clothes in them were silk".
Silk in the verse is described as the clothes of the inhabitants of heaven, as in surah al-Hajj verse 23.
"Indeed, Allah will include those who believe and do righteousness into the heavens that flow underneath the rivers. There they were given jewelery with gold and pearl bracelets, and their clothes were made of silk" D. Prophet Traditions on Silk

Texts of Hadith on Silk
History of the traditions that discuss about silk is very diverse. Starting from the hadith fi'li, a narration about Rasulullas Saw using silk, to the taqriri hadith. There are narrations that explain the Messenger of Allah had used silk, there are also traditions that describe the Prophet forbid his people to use silk. In a narration it is said that the Prophet had worn a robe made of silk, which was a gift from someone, as the account in the narration of Anas bin Malik's history: "Has preached to me Muhammad ibn Ibrahim ibn Ali, has told us Yahya bin Abdul Wahhab, has told us Muhammad bin Ahmad al-Katib, has told us Abdullah bin Muhammad, has told us Muhammad bin Abdullah bin Muhammad, has told to we Muhammad bin Abdullah bin Rustah, told us al-Abbas ad Darsiy, told us Yazid bin Zurai ', told us Sa'id, from Qatadah, from Anas bin Malik, actually Ukaidir Daumah gave a gift to the Prophet a sermon from silk, and that was before the prohibition on using silk, then he used it, and people were amazed or amazed, then he said "For the sake of the Essence that I am in His hands really handkerchiefs Sa'ad bin Mu'adz in heaven better than this".
In the Hadith there are two words that indicate the meaning of silk, namely Sundus and ḥarir. The term sundus means silky silk as mentioned in the following verse of the Qur'an: "It is they who obtain the paradise 'Adn, which flows underneath the rivers; (in that heaven) they were given a gold bracelet and they wore green garments of fine silk and thick silk, while they sat leaning on beautiful couches. (That is) the best reward, and a beautiful resting place ".
"They dressed in fine, green silk and thick silk and wore bracelets made of silver, and God gave them a clean drink (holy) ".
In another hadith it was also reported that the Prophet had worn a coat made from silk decorated with buttons of gold. As the hadith. In the text of the hadith begins with the word rakhkhasa which means to ease, facilitate, or the Prophet gave rukhshah. Rukhshah is relief or release from obligation. The use of the word rakhkhasa is because in the previous history silk was prohibited for men. While the two companions who complained to the Prophet were men. So that the relief referred to in the hadith shows that it is permissible to use silk for men on the grounds that it is a medicine for suffering from an illness.

Aesthetic Values of Hadith on Silk
The aesthetic value contained in some of the traditions around silk can be seen from the aspect of form, structure, and meaning of various silk terms. In general, identical silk is expressed by the recitation of ḥarir. However, there are several other terms used in the hadith to denote silk, that is, there are about six terms including ḥarir.
First, the term ḥarir which means a type of clothing that is smooth and contains silk. 19 In the aspect of meaning, the word ḥarir comes from the root word ḥarra which means warm and noble. 20 From the root of the word comes the adjective ḥarrun, which means warm or hot. This is in accordance with the nature of silk that can warm the body of the wearer, and become a symbol of noble and valuable clothing.
Second, the term dibâj which means clothes woven with ties or thread from silk. The root of the word dibaj is dabaja, which means to decorate, paint, and embellish. The term was originally a Persian language which was later absorbed into Arabic. 21 From the basic meaning it has a relation to the characteristics of dibâj which can beautify and decorate the body and other decorations.
Third, the term qasiy is a kind of clothing made in Egypt with silk. Qasiy comes from the word qasa which means hard, ugly or fake. 22 The word also has the meaning of fake dirhams. From some of the basic meanings shows that qasiy is clothing with silk material of low quality or a kind of imitation.