Understanding Multiple Interpretations on the Hadith that Husbands Allow Wives to have Outdoor Activities: A Study of Islamic Law Perspectives Tarmizi M. Jafar Universitas Islam Negeri Ar-Raniry Banda Aceh

Understanding the interpretation of a hadith is multifaceted, in which the Muslim clerics have multiple perspectives on certain hadith, including hadith on husband’s permission to wife to engage in outdoor activities. This is a library research, in which we explore some literature on this issue. The analysis technique used is descriptive-analytical and comparative, while the approach used is historical-sociological. The focuses of this study are threefold: to understand the mazhab (traditional) scholars’ and contemporary scholars’ perspectives, and to review the Islamic law on the Muslim clerics’ understanding of this issue. This paper concludes that mazhab scholars tend to understand the hadith textually, strictly and non-contextualthat is, asking permission to engage in outdoor activities is an obligation of the wife, otherwise it is considered disobedient to the husband. Meanwhile, contemporary scholars understand the hadith contextually and more flexible. They perceive that asking for permission to do outdoor activities is not an obligation; it is rather a recommendation for wives to seek for their husbands’ permission. In fact, in the recent times, wives working outdoor would in fact support husbands in fulfilling household’s needs. This difference can be understood because historically-sociologically the condition of the society has shifted and transformed. In the past, for instance, when women left the house they would cause danger in the middle of the desert such as robbery or wild animals. Meanwhile, nowadays mass communication and mass transportation have enabled families: husbands and wives to connect with each other. Likewise, when women going outdoor to seek knowledge, attending mosques for congregations, and or going for work, contemporary scholars do not see it as prohibited. Women doing activities outdoor has existed even by the time of the prophet and the companions, showing that most wives work outdoor for family benefits.


Introduction
The rights and obligations of husband and wife have been well defined in the Islamic teaching and in fact it has been preordained. One of the interesting topics to discuss is concerned with Islamic principles in regard with women/wives working outdoor. Referring to the time of the Prophet Muhammad, women/wives working outdoor has been a common phenomenon; most of them were engaged in social activities. This is evident from sevarl narrations that some sahabiah/the female companions of the prophet participated during importang battles in the early Islamic history, 1 In addition, some of them in fact, participated in worship 213 communicate and seek husbands' permission when doing outdoor activities. 5 However, Nasution (2015) suggests that narrations related to wives should not be understood textually because the Islamic law is flexible and shifted according to place, time and circumstances. 6 One of the hadith regarding this issue is derived from Ibn Umar as narrated by al-Tabrani, Hakim, Ahmad and Turmizi. This hadith cannot be literally understood, and thus in-depth interpretation is required. The following hadith is based on the lafaz of al- Tabrani "Surely a woman who goes out of the house while her husband hates it or does not wish her to go out, she will be cursed by all the angels and others she passes through except jinn and humans until she returns" (HR.Al-Tabrani).). 7 Most studies shows that the prophetic traditions regarding women/wives' outdoor activities, have been interpreted differently by different groups of Muslim scholars. This study enriches studies on this issue, but this current work focuses on the use of Islamic law in understanding the dynamic of the hadith on women's activities in the public spheres. This study is also concerned with reviewing literature on both classical and contemporary Muslim scholars' perspectives on the issue and how they are shaped by the Islamic law perspectives.
This study is a qualitive library research conducted to examine various literature related to the topic under inquiry. 8 This study is a qualitive library research conducted to examine various literature related to our inquiries. The data collection and its analysis were carried out following qualitative methods 5 Nurul Afifah, Hak Suami-Isteri Perspektif Hadis (Pemikiran Hasyim As'ari dalam Da'u al-Misbah fi Bayan Ahkam an-Nikah, Jurnal Living Hadis 2, No. 1 (2017) http://jurnal.arraniry.ac.id/index.php/samarah 214 of data collection and analysis 9 . The data was coded to be described and analysed through themes. In addition, the data analysis was conducted using historical-sociological perspectives, since they allow us to interpret our findings based on contexts. 10 In our analysis of the data, we also take into accout sociological and cultural practices of the Muslim communities. 11

Understanding of Tradisional Scholar on Hadith About Husbands' Permission for Wife to Leave the House
The majority of traditional scholar (mazhab scholar) take the hadith for granted. They suggest that it is mandatory for wives to secure their husbands' permission to do outdoor activities. This also includes their observance of the non-obligatory worship, receiving guests, spending the husband's property or other jobs. If the husbands do not permit their wives to doing all these activities, wives are not permitted to do so, because husband's permission is a "prerequisite" for women/wives' eligibility to doing all these activities. If wives continue doing outdoor activities without their husbands' permission, she is considered disobedient (nusyuz) to her husbands. 12 The traditional Muslim scholars state that wives should obey their husbands in the following respects: wives should obey their husbands when they are invited to engage in a sexual intercourse; wives should secure their husbands' permission to do outdoor activities; and wives should also protect themselves, children and their husband's assets in their absent. Meanwhile, husbands should also educate their wives when necessary. 13 Wahbah al-Zuhayli refers to the following verses when discussing wives' obligation toward their husbands (Surah al-Baqarah: 228) as follows: Wahbah al-Zuhayli added that one of the wife's obligations is to stay at home and should dedicate herself to paying attention to various household matters, such as taking care of the house and raising their children. 15 In addition, Wahbah Zuhayli said that for women to stay at home does not mean locking her up or restricting her movements, this is because the house is the best possible place for women, and it is indeed a secure place for women or wives to stay in.
The  (Narrated by al-Tirmidhi). 16 This hadith is argued to be the basis for husbands to make their wives stay at home for their own good. In the opinion of most traditional scholars, it is indeed unsecured for women/wives to do outdoor activities, and this is what we refer to sad al-dhari'ah rule.
Regarding the performance of the obligatory and non obligatory pilgrimage, most traditional scholars, except Abu Hanifah argued that a wife should secure her husband's permission. This is so because the obedience for husband is an obligatory, and it cannot be substituted with the non obligatory activities. In fact, the hajj or pilgrimage is an obligation that can be postponed. However, the Hanafi school of thought argued that it is permissible for a wife to do pilgrimage if she is accompanied by her close relative or mahram, and thus it is not proper for the husband to forbid his wife from going to perform the obligatory hajj (fardu) in this case. 17 Regarding the issue of women leaving the house to go on pilgrimage, the traditional scholars do not differentiate between young women and old women, since the prorphet did not seem to differentiate the two age groups in his narration. 18 Likewise, the traditional scholars argue that husbands have rights to prohibit their wives from praying in the mosque. However, the majority of the traditional scholars state that old women may visit mosque for praying, not very recommended for young women, however. These scholars agree that it is preferable for young and old women to be at home even for performng the ibadat as it is better for them.
Abu Hanifah and two of his friends argued that it was imperative for girls not to follow congregational prayers absolutely, for fear of slander. Abu Hanifah said, it is permissible for old grandmothers (elderly women) to join the Fajr, Maghrib and Isha prayers in congregation, since these three times are safer for them, since bad people miss these three prayer times. However, the companions of Abu Hanifah allowed the elderly grandmother to participate in all the prayers, because there was no slander for them because it was unlikely to attract attention. 19 This opinion is then supported by contemporary scholars suggesting that it is not recommended for women of all ages to participate in congregational prayers even for Friday prayers and for prayers of the two festivals in Islam or to participate in preaching Islam. This is because nowadays, criminal are more common and it is worried that women doing outdoor activities become the subject of criminal. In fact, Imam Maliki argues Jilid II,Jilid I,t.th.,Jilid II,Jilid II,t.th.,p. 117 http://jurnal.arraniry.ac.id/index.php/samarah 217 that it is permissible for women who often go around and are not the target of men's lust to go out to the mosque, pray the two 'ied, and other not obligatory prayers. Likewise, it is permissible for a girl who is not susceptible to slander to go out, whereas for girls who are afraid of defamation, they are not allowed to engage in outdoor activities. 20 Meanwhile, the Syafi'i and Hambali argue, it is not recommended for beautiful girls to participate in congregational prayers with men and it is preferable for the young sexy and beautiful girls to pray at home, 21 However, it is permissible for not very charming girls to go out without putting on perfume with the permission of their guardians or for those who are married with the permission of their husbands, while the house is actually better for her. 22 This is as stated by the Prophet Muhammad which was narrated by Imam Ahmad, Al-Tabarani and Hakim in Al-Mustadrak from Umm Salamah ra, that he once said: Meaning: "The best mosque for women is their home." (HR. Ahmad). 23 That is how the traditional scholars perceive women's attendance of the mosque. However, we see it the other way around as we believe that women are treated very unfairly if they have to be differentiated in terms of physical appearance and ages; beautiful or not beautiful, old or young women. This is because the prophet has never discriminated against women in their rights to do outdorr activities based on their physical appearances, such as attending congregation in the mosques.
Meanwhile, the traditional scholars are divided in their perception regarding wives' visiting their parents who are in bad ill. Some suggest that wives should secure their husbands' permission to visit her parents, and yet thee husbands may prohibit her from visiting parents. Some however, argued 20  According to the Syafi'i school of thought, it is discouraged or makruh for husbands to prohibit their wives from visiting their parents who are seriously ill or comes to mourn their death. Prohibiting wives from doing those deeds may in fact cause their disobedient. Meanwhile, the Hanafi school of thought allows wives to leave home without their husbands' permission if one of the parents is sick. 24 This legal standing regarding wives' outdoor activities seems to limit the spaces for women's creativities. This is so because the prophetic traditions are understood as is and they are interpreted literally. These traditional scholars did not contextualize the message of the hadith. For example, the hadith suggest that women are subject to slanderous acts, and thus they are better to be kept away from public spheres for their own good and their husbands'. Therefore, women are always under the authority of men in almost all matters, including in their freedom to do things within their rights without the permission of their husbands, such as going to public congregations, attending mosques for worship, attending Islamic learning circles, participating in the public welfares or preaching Islam in public.

Understanding Contemporary Scholars About The Hadith of Husbands' Permission on Wife When Leaving House
The Modern Period in Islam begins when the Islamic law becomes a formal constitution of the modern Islamic State. 25 This sub section attempts to discuss these contemporary ulama (muslim clerics') opinions on the hadith regarding husbands' permission on wives' outdoor activities.
Sayyid Muhammad Husayn Fadlullah (a scholar from Lebanon), in his book "Dun ya al-Mar'ah" argues that women can leave for any places so long that they are not ill-disposed places, this principle also applies to men. Being in unsavory places is treacherous for both men and women. Being in places that arouse suspicion (Mawaqi 'al-Tuhmah) is a law that is treacherous, for both men and women. If a woman can take care of herself and stay away from conditions that cause her to fall into haram (forbidden as proscribed by Islamic law) matters, she has the rights to take her freedom to do what she wills, as long as her intention and purpose to leave the house is for good causes and to places that give her benefits, such as formal and informal educational institutions, workplaces, even women are allowed to go to tourist places to 219 enjoy their lives as long as they maintain religious norms regarding rules of conduct, dress manners and in a safe (conducive) atmosphere. 26 In this case, the contemporary Muslim clerics interpret the surah Al-Ahzab: 33 stating that: Meaning: "Settle in your homes, and do not display yourselves as women did in the days of ˹pre-Islamic˺ ignorance ." According to Sayyid Husayn Fadlullah that this verse was revealed specifically for the wives of the Prophet SAW and the phrase 'staying at home' in this verse does not mean the prohibition for women from leaving their houses. The verse rather speaks in the context of making their houses the foundation of the family life, especially for those who often wander (not comfortable living and settling in a place). Then the phrase, "and remain in your house, and do not display yourself", means that women do not go out of the house displaying themselves or wear garments excessively.
The above opinion is in line with Ibn Hajar's narration. In fact, the above verse was intended for the wives of the Prophet SAW, and is reinforced by the argument that Umar bin Khattab initially kept prohibiting them from going pilgrimage, and only allowed them to perform the Hajj when Umar performed his final pilgrimage at the end of his reign. Ibn Hajar also said: "Aisha and those who agree with her understand that the targhib (encouragement) to perform as mentioned in the hadith of Prophet SAW: "the best and most beautiful jihad for you is to perform Hajj." Thus it is permissible to perform Hajj repeatedly. At first it seemed as if Umar took a tawaqquf (silent) attitude. However, after having Aisyah's convincing narration, Umar finally allowed them (the wives of the Prophet SAW) to perform Hajj at the end of his reign." 27 Abu Syuqqah argues that if this verse is addressed to all Muslim women, it is contradicting with the fact that in the early history of Muslim communities, Muslim women indeed participated in public spheres 28 . Unlike perceived by the traditional scholars, contemporary scholars tend to understand the hadiths about the wives' permission to leave the house contextually. The hadith is not seen as implementing strict rules that determine 26 '. 29 In addition, he added that as a matter of fact, Islam does not require a wife to agree with her husband in terms of political and social views, or in fact, in terms of dietary preferences. Husbands cannot force their wives to be like them in term of dietary preferences or garments a wife should wear as long as what wives' choices are not contradicting with the message of Al-Qur'an. The contemporary Muslim clerics suggest that wives are free to choose their preferences on something beyond the household commitments. Nevertheless, in regard with domestic commitments, wives must submit their wills to the wills of their husbands as a consequence of the spouse's commitment. Regarding husbands' permission of wives outdoor activities, Sayyid Muhammad Husayn Fadlullah said, "In fact, the Qur'an instructs to treat the wife with kindness, including when asking their commitment to do outdoor activities (al-Imsak bi al- Ma'ruf

wa al-Mu'asyarah bi al-Ma'ruf)".
The family life should be based on those principles. For that reason, limiting wives' freedom to doing outdoor activities is against the principle of eliminating human's difficulties (raf 'u al-Haraj) in practicing the religion.
However, women/wives are encouraged not to do outdoor activities during insecured conditions. They are also discouraged from leaving home for lawful activities if husbands are reluctant for wives to do as husbands need the wives to fulfill his biological needs, such as having a sexual intercourse. Meanwhile, in other circumstances, wives may leave the house, either to travel (traveler) or to do business, study, work, and other legal and positive activities, and in fact, husbands are not expected to prohibit their wives from doing such activities. Nevertheless, wives are still encouraged to seek their husbands' permission. For this reason, it is clear that a woman's obligations to ask her husband's permission when leaving houses or doing outdoor activities is only a recommendation; it is not an extreme obligation (Iltizam Ikhtiyari). However, husbands and wives should be committed to fulfill their needs to prevent both of them from committing destructive deeds, such as adultery or other kinds of infidelities. 30 Likewise, if wives choose to travel for pilgrimage, they may do so for positive purposes and this is relevant to Ibn Taymiyyah's opinion in his book al-Furu. Ibn Muflih also said: "Honest and trusted women can also travel long distances to perform the pilgrimage without a mahram (close relative) and that applies to all types of long trips in the context of obedience to Allah SWT". 31 Some of Ibn Muflih's companions also argue that it is permissible for all important journeys, such as pilgrimage (visit relatives) for business purposes, and it is better for them if they are accompanied by their close relatives. 32 The arguments regarding women's rights to travel without members of close relatives/ mahram if her safety is guaranteed and is accompanied by a number of trusted people are as follows: First: A narration stated by al-Bukhari in his "Sahih", that the Caliph 'Umar ra allowed the wives of the Prophet SAW to go to Mecca to perform the pilgrimage, at the end of his reign. The Calipth Umar then assigned Uthman bin Affan and Abd al-Rahman bi Awf to accompany the mothers of believers' journey for pilgrimage. This is stated in the following hadith Second: the hadith comes from 'Adiy bin Hatim ra narrated by al-Bukhari and Muslim. In a conversation with 'Adiy ra, Rasulullah SAW in his joy predicted the future and the spread of Islam and the popularity of Islam on earth. Among other things he said: 31 Ibnu Taimiyah, Al-Furu ',Jilid III,p. 236. 32 Yusuf al-Qaradawi, Fatwa-Fatwa Mutakhir, terj. As 'ad Yasin, Cet. IV, Bandung: Pustaka Hidayah, 2000, p. 447. 33 Ibnu Hajar al- 'Asqalani, Fath al-Bari, terj According Yusuf Qaradawi, this hadith indicates that the prophet did not only predict the future of Islam but also gave hints that women were actually permitted to do outdoor activities. This hadith in fact suggests the prophet's amusement on the awakening of Islam to many corners of the world. 36 Looking from the sociological perspectives, Yusuf Qaradawi added that in this modern era, the way people traveled different from that of the ancient people. People in the past face a great risk travelling alone to far away places as they would become subjects of crimes. Whereas now, modern and safe mass transportations have been available, and there are many alternative kinds of vehicles can be chosen by women travelers, travelling to many places is more feasible for both men and women.
With these means of transportation, there should be no difficulties in traveling; and concerns on the safety of women travellers are eliminated in this modern day. This also suggests that the hadith concerning the prohibition of women to do outdoor activities cannot be interpreted textually, since it is irrelevant to this very day. 37 In addition to scrutinizing Middle Eastern contemporary Muslim clerics' understanding on the hadith regarding women's outdoor activities, the article presents the views of M. Quraish Shihab as a contemporary Indonesian scholar regarding women, especially regarding the understanding of the hadiths about women doing outdoor activities, such as attending religious congregation in mosques, seeking knowledge and also for employment. M. Quraish Shihab said: "In the past, there were many who prohibited women from leaving the house, even for attending the congregation in mosques. Whereas there are many narrations stating that at the time of the prophet, women 34 A kind of houses mounted on the camel's back to protect the rider from the scorching sun. 35 Ibnu Hajar al- 'Asqalani, Fath al-Bari.. 223 participated in congregation with the Apostle of Allah. In fact, the prophet reiterated: "Do not prohibit women from visiting the mosques of Allah." Indeed, the prophet once said, which means: "It is not acceptable to pray for a woman who uses strong fragrances to go to the mosque until she takes a bath, as it is a junub bath" (Narrated by Muslim, al-Nasa'i, and Abu Dawud via Abu Hurayrah). However, this hadith should be understood in the sense that it is prohibited to use strong fragrances that cause inconvenience. Therefore, neither can women put strong fragrances nor can they wear cooking clothes that does not smell good, which may disturb the congragations in mosques". 38 In addition, M. Quraish Shihab argues that some scholars prohibit women from going to the mosque, since it is worried that there will be a mixed group of male and female congregations leading to sexual stimulation (ikhtilat). However, the Islamic teaching does not prohibit male and female mixing in a large group unless they are secluded to doing adultery as written by al-Nawawi in his book "al-Majmu". M. Quraish Shihab in fact tends to recommend that both young and old women attend Friday prayers as was once done at the time of the Prophet Muhammad PBUH both Mecca and Medina. By participating in the Friday prayers, women educate themselves through khutbah. Furthermore, in this modern day, the likelihood for a large congregation to get sexual stimulation is not feasible. Therefore, it is not relevant that a mixed congregation should be prohibited for this very reasongetting sexual stimulation, since the congregation is performed in open spaces. For that reason, it is recommended to encourage female Muslims to attend Friday congregation, so much like the recommendation for women to attend the ied congregation. In fact, women in their period may attend the ied prayer should it is performed in open spaces. 39 M. Quraish Shihab also argues that Islam strongly encourages men and women to seek knowledge, since seeking knowledge is the path for paradise, and thus it is permissible for women to travel for this purpose. In fact, there are many verses and prophetic traditions praising those who are knowledgeable and at the same token criticizing those who are not knowledgeable. The prophet said as narrated by Abu Hurairah: "Whoever takes the path to seek knowledge, Allah makes it easy for him to go to heaven" (Narrated by Al-Tirmidhi)" (HR. Al-Tirmidhi) M. Quraish Shihab also argued that as Islam require a significant role of mother is educating their children, women should then be given opportunities to seek knowledge and educate themselves. If they are well educated, they will produce astute and well behaved young Muslim generations.
In the present times, various disciplines of knowledge have developed significantly. Therefore, the obligation of women to study is no longer limited to religious disciplines, but has expanded in such a way that their field of study can cover a wide range of disciplines. For that reason, women leaving home without a mahram for seeking knowledge are permissible and can be justified as long as her honor and safety are preserved. Indeed, prophet prohibited women to travel without their mahram. However, this prohibition is an act of caution fearing for the security of the women themselves. If a woman travels together with some of her companions, in which no harm will be made to them, their journey will be permissible in the Islamic principles. 40 Likewise, in the case of women leaving the house for employment, M. Quraish Shihab stated that there is no clear and definite religious text was found, either in Qur'an or in the hadith that prohibit women to seek employment. Therefore, in principle, women cannot be prohibited from working the Islamic law suggesting that: "In social matters, everything is permissible if it is not prohibited, while in the case of pure worship, everything is not allowed if there no guidance to do it". In addition, an Egyptian Islamic law scholar, Abu Zahrah, as quoted by M. Quraish Shihab, said: Islam is not against women seeking employment as long as they keep paying attention on their main roles within the family-taking care of the house and the properties of their husbands, educate their children and raise them up well so that they grow up with strong characters. 41 Furthermore, Muhammad al-Ghazali, a prominent contemporary scholar, stated four responsibilities of women in relation to their family: The Prophet Muhammad SAW also reminded his companions and all Muslims to assign the resting time for themselves. These women should take some resting time from their work or worship. The basic tenet of the prophet's message is to carry out jobs in accordance with their own capabilities to carry out. 44 Based on the opinions of these contemporary scholars, the authors perceive that in general, it is not required for wives to secure their husbands' permission when leaving for outdoor activities. It implies that women are allowed to do outdoor activities, such as going for congregation in public spheres, for seeking knowledge and also for employment. In conclusion, these contemporary scholars perceive that husband's permissions should be sought accordingly. Finally, the authors conclude that contemporary scholars interpret the hadith contextually, in which husbands and wives should promote healthy communication.

Interpretation of Islamic Scholar on The Hadith of Permission to Husband Wife When Leaving the House and Its Impact on The Islamic Law
Understanding the hadith literally without giving sufficient interpretations leads to inconclusive and false understanding of the hadith itself. In fact, it will also lead someone to falsehood and narrow-mindedness in perceiving certain practices within the Muslim communities, which is also contradictive to the guidance of the Prophet Muhammad. In this context, for example there are controversies in understanding the hadith that wives should secure their husbands' permission upon going out for some activities. The traditional Muslim clerics tend to interpret the hadith literally, suggesting that women are tighted up with certain regulation, which then turns them to be powerless. In addition, according to the literally interpretation of the hadith, young women are not allowed to do outdoor activities without their husbands' permission, including join congregation at mosques except for senior female citizens. In fact, women are not allowed to converse with men except their close relatives, and for them, women should cover the whole body except for eyes. This kind of rigid perspectives emerge due to their misinterpretation of the messages of the hadith and Al-Qur'an regarding women. As these perspectives persist, women are oftentimes marginalized and their rigths are frequently ignored. Since the messages of the Qur ' 227 dangerous to men than the temptation of women (Narrated by Al-Bukhari). The majority of traditional Muslim clerics tend to generalize the message of the hadith, in which they interpret women as a temptation which may drive men to engage in unlawful manners. This interpretation is not only faulty but it encourages the marginalization of Muslim women.
Yusuf al-Qaradawi in his "Fatawa al- Mu'asirah"states that the hadith is just a kind of warning that to some extents, men are easily tempted on women, and thus they would drive men toward the evil deeds. However, temptation does mean always an evil thing; it is rather a reminder for men that women are a great temptation for men, which is hard to bear. This is similar to the verse in the Qur'an that wealth and children are trial or temptation for mankind.
. 45 Allah states in the Qur'an (al-Taghabun:15) berikut: Meaning: "And Allâh has made for you mates from your own species and has given you sons, (daughters) and grand children from your mates and has provided you with good and pure things. Will the people still believe in vain and false things and deny the blessing of Allâh?" According to al-Qaradawi, warning against the temptation of the women is similar to Allah's warning to the temptation of wealth and children and grandchildren, and that all mankinds are reminded not to get astray from Allah's path. The other hadith, which is wrongly interpreted is the one reported to be narrated from Ali bi Abi Thalib, written in Nahj al-Balaghah 'that women are all evils-from their own evils", this narration if wrongly interpreted leads to men's unjust treatment over women. Husbands are more likely to prohibit their wives or daughters from participating in outdoor activities. This is also aggravated by the interpretation of the verse in the Qur'an: Settle in your homes, and do not display yourselves as women did in the days of ˹pre-Islamic˺ ignorance (QS. Al-Ahzab: 33).
In his interpretation of this verse, M. Quraish Shihab commented that the prohibition of women from going out of the house for outdoor activities is a form of Allah's punishment for immoral women (adulterers). The adulterers are not allowed to leave home to their death or there are people willing to marry them. For this reason, the verse is not applicable for all Muslim women. The verse is only a kind encouragement for women or wives to be mindful to her domestic affairs. In line with M. Quraish Shihab, Sayyid Qutub (1958 M) in his exegesis that this verse does not imply the extreme prohibition for womens' leaving house for some activities, this verse rather remind all wives to be mindful to their tasks and responsibilities domestically. In addition, M. Quraish Shihab added that restricting women's access to public activities actually give more disadvantages to the community development. 46 In Indonesia alone, the perception that women are not well received to engage in outdoor activities is still persistent. There are some changes in reality indeed, in which nowadays more Indonesian Muslim women are participating in public spheres as employees in various workforces. However, most of them are still worried that their participation in public spaces is still perceived as inappropriate. As a result of misinterpretation of the hadith and verses regarding women's well being, domestic violences are persistent. News in various forms of media show that violences against wives are cescalating 229 as husbands perceive their wives as not obedient. In addition, divorce rate are also increasing as spouses are not in consensus of their respective responsibilities.
In addition, many ulama in this very day are against womens' participation in congregation in the mosque for Friday prayer observance or for the night prayers in the month of Ramadhan. This is so because of their misinterpretation of the messages conveyed in the hadith or some verses of the Qur'an. For that reason, it is arguable that husbands should always request their wives to secure permission for outdoor activities, since it is not applicable in all communities. Although this kind of rigid interpretation on the hadith regarding women's participation in public spheres is only popular in traditional Muslim clerics, their views are persistent as this view is well disseminated through books and other kinds of media. As a result, it is rarely found prominent Muslim women scholars within Muslim communities, since they have lacked opportunities to engage in self-empowerment. However, for contemporary Muslim clerics, the notion of securing permission is actually defined as 'letting husbands know' should wives leave home for positive causes, such as seeking knowledge or working in some workforces.

Conclusion
Referring to the aforementioned discussion, it can be concluded that the hadith regarding the husband's permissions for wives' outdoor activities is related to the dynamism in understanding the text, which has implications for the construction of the Islamic law. Traditional ulama tend to understand the hadith textually and strictly, namely that asking for permission is an obligation otherwise it is considered disobedient to husbands. This view may have been influenced by the contexts at that time, when women could be subject to criminal acts upon leaving home without men companions. Meanwhile, contemporary scholars understand the hadith contextually and flexibly. They argue that asking for permission is not an obligation and that women who do outdoor activities are considered advantageous. This difference can be understood because of historically-sociologically differences. Nowadays people travel in mass transportation where security is assured. Finally, understanding this hadith should not stand alone because several traditions of the Prophet and the history of early companions explain that women's participations in public spheres give more benefit than harm.