Veil Discourse In Islam

VEIL DISCOURSE IN ISLAM
By: Ilyas Akbar Muh

            There are two terms used in the Qur'an that are used to cover the head, it is khumur and jalabib, both in the plural, and generic. Said khumur (Surat an-Nur: 31) the plural of the word khimar and jalabib (Surat al-Ahzab: 59) the plural of the word hijab.

            Al-Quran and al-Hadith \ not specifically mention the form of masks clothes. In fact, the al-Hadith \, face included in the exceptions and in an atmosphere of ihram should not be covered. After all, these verses are talking about none headgear grab the elements of mythology and social strata. Two of the verses mentioned above was a response to specific incidents that occurred in the time of the Prophet. The application of this paragraph cause differences of opinion among the scholars of fiqh proposals, whether that be the basis of opinion, whether the pronunciation of a general nature or cause the decline of a special nature.

            Two verses in the context of women's safety and comfort. Comparing with the traditional chador-Persian Sasanian tradition, regarded as a substitute for menstrual camps (menstrual hut), menstruating women in exile outside the township. While in the Greek tradition, the veil is considered as a particular social class identity.

            Khimar verse down to respond to women's fashions when it uses a head covering (muqani '), but did not reach the chest, so that the chest and neck remained visible. According to Muhammad Sa'id al-'Ashmawi, Surat al-Nur/24: 31 down to provide a distinction between male and female believers in others, are not intended to be a lasting format (uridu fihi wadl' al-tamyiz, wa laisa hukman muabbadan).

            Verse regarding veil was also down a lady who intends a lavatory in the back of the house at night without the use of the veil, and there came a man mistaken for fun annoying as slaves. This event was the cause of the decline letter al-Ahzab/33: 33. According to Al-'Ashmawi and Muhammad Shahrur, associated with certain reasons and motivations (illat); therefore apply the rules: A law relating to illat, where there is no law there illat. If illat changed, then the law was changed.

            Hijab pharagraph, is related to the limited space of the Prophet lived with his wife and a growing number of interested parties with her friends. To prevent these undesirable things (keep in mind, this hijab verse down after the false allegations / hadith al-ifk against 'Aisha), Umar proposed to be made bulkhead (Arabic: hijab) between the living room and private space of the Prophet. However, not long after the hijab verse came down.

            Meanwhile, the hadith that is directly related to the use of the veil is only found in two ahad hadith, hadith narrated by an individual, not collective, massive (famous or mutawatir). The first comes from Aisha's Hadith, the Prophet said, "Not allowed a woman who believes in Allah and His Messenger if it is to reveal the age of maturity (limbs) in addition to the face and hands up here," pointing to a half cubits.

            The second hadith of Abu Daud received from Ayesha, which tells when Asma bint Abi Bakr entered the residence of the Prophet Muhammad and the Prophet said to him, "O Asma, when real women until the age of maturity, should not be seen except this one," said the Messenger show the face and hands.


            According to al-'Ashmawi, both ahad hadith including hadith, not mutawatir or famous. Based on the hadith ahad is controversial among scholars of Fiqh proposal. One such tradition is the mursal (speakers disconnected to the network Tabaqat Companions) by Abu Daud, as sourced from Khalid ibn Darik that not only does not meet (mu'asarah) but also does not meet (Liqa ') with Aisha. [ 1] In addition, this tradition became popular in the third century of the Hijra., popularized by Khalid ibn Darik, which is then written in Sunan Abu Daud. Had this tradition is represented on the Muslims, the hijab has become a tradition since the beginning of collective daily (bi al-Sunnah mutawatirah fi'l), rather than by qualifications-mursal ahad hadith. Veil tradition among friends and tabi'in, according to al-'Ashmawi, more of a necessity than a cultural necessity of religion.

            Shahrur Muhammad in his book Al-Qur'an wa al-hijab has also been expressed only in matters including self-esteem, not the affairs of halal or haram. [2] At the beginning of the 19th century in Qasim Amin al-Tahrir has been questioned mar'ah this. However, it should be stressed that although the view of critical thinkers of the veil, but they still idealize the use of the veil for women. Core of their discourse is how hijab does not wrap women's creativity and productivity, rather than prohibit, or encourage the opening of the veil.

When the movement began to bloom the mullahs in Iran in the 1970s and reached its peak when the Imam Khomeini succeeded in displacing Reza Pahlavi who was popularized as a stooge of the West in the Middle East, then Khomeini became the symbol of victory of Islam against the West doll. Symbols of the power of Khomeini, like Imam Khomeini and communities images Black Veil become a trend among young Muslims around the world. Since then, the veil began to decorate the campus of the Islamic world, including Indonesia. The identity of the veil as a symbol of victory.

Later, when the cold war the Eastern bloc and Western bloc after coincided with the rapid forces of globalization, it is more complex than anxiety arose among the Muslims. Islam and the various problem dealing directly with the Western world. Huntington described what Islam-West clash will occur in post-conflict East-West, showed signs of the truth, especially after the events of 11 September 2001.

Some Muslims believe that to restore the power of Islam as the glory days of past, Muslims must return to the formalism of religious and historical past. Restore the spirit of Islamic symbols and identities of the past continue to be pumped, including the use of the veil for women and the maintenance of the mustache and beard for men.

Levels of protection and the ideology behind the veil phenomenon in Indonesia is not very prominent. The phenomenon is more prevalent is the headscarf as a trend, fashion, and privacy as the accumulation of swelling of the quality of religious education and proselytizing in the community. After all, one of the nation's cultural traits in women's portraits of the past is the veil? No need to over estimate or phobia that the phenomenon of the veil is part of a network of a particular ideology is terrifying. Hijab does not need to be suggested as "illegal immigrants" who has always spied on, as happened in the past, namely the phenomenon of the veil is suspected as part of the export of the Iranian Revolution. Throughout the growing phenomenon of the veil over consciousness as an option and the search for identity as an expression of a Muslim woman, there is no element of coercion and pressure, that's fine. Would not human if one consciously make their choice?

At the present time, the veil is imaged as a good Muslim identity has shifted such that the distortion of the surrounding rule. Rules or the rules of dress further away from the ethics of Islam. Veil which was originally a thing must be said, now transformed into a kind of complementary accessories that support the appearance of the women of Islam. It is alarming. Background related to the decline in traditional verse hijab headscarf that align the pre-Islamic woman who wrapped her scarf into her back, to be described to her chest, so as not to provoke men for fun annoying, because they think they are slaves. However this re-occurring in recent times. How many of us watch these ladies who wear the hijab by copying back to the way women wear headscarves jahiliyyah. As if to have been wearing headscarves with their pickup had cover the nakedness of their obligations. Veil which develops later called the veil or headscarf trendy celebrity style. Islam does not specifically define the shape of Muslim clothing, but that clearly establishes clear rules for a dress to be called a Muslim clothing.

            The terms of Muslim clothing by Al Albani is: (1) Clothing that covers the entire body other than those excluded (face and palms). (2) Clothing (veil) is not a form of beauty jewelry. (3). Is a dual fashion, and not thin. (4) The width and narrow, making it seem part of the body shape. (5) No smell the perfume and not thin. (6) Not like a male fashion. (7) No fashion resembling kaafir women. (8) There is an eye-catching clothing or odd and attract attention. [3]

            Meanwhile, according to H. Ray King Sitoresmi patrician, the veil is more a product of history, because Islam itself does not provide a pattern or model of clothing in detail. Because he is more of a fashion, it can differ from area to area. And also said based on the teachings of Islam are contained in the letter al-A'raf verse 26, al-Ahzab verse 59 and verse 31 an-Nur in mind that the essence of clothing for women who adopt the taqwa mukminah contain the following elements, (a) distance women from male interference evil and bad, (b) the difference between women who had a commendable attitude to women with a disgraceful attitude, (c) prevent the onset of sexual slander for men and (d) maintaining the sanctity of the religion of women who concerned. Clothes that memenui four principles should have the following conditions, namely, covering the whole body except face and palms, the material used is not too thin, so transparent or not transparent and cut tight that can cause an erotic passion for the beholders. [ 4]

            Related to the functions that are taught in Islamic hijab is required to cover the nakedness of the woman who shut it down. To what extent that body size should be covered with a veil would greatly depend on the understanding of the clergy of the passages of the Qur'an and Sunnah that are Zanni (be interpreted), and the opinion of the fuqaha 'in their ijtihad on female aurat limits as outlined in the letter an-Nur verse 31: "wala yubdina zinatahunna Zahara minha illa ma ...".

Differences in opinion among the scholars of the aurat are as follows:

    Jumhur fuqaha ', including schools of Maliki, Shafi'i, Ibn Hazm, Shiite Zaidiah, famous from Hambali and one of the history of the Hanafi school of priestly and Shiites who narrated from levels tabi'in like Ata' and Hasan Basri and friends such as the level of 'Ali ibn Abi Talib, A'isha and Ibn Abbas argued that: "only the face and both hands are not including her private parts."
    Sufyan al-Sauri, Mazin and one of the Hanafi school says that, in the face and both hands and feet talapak excluding genitals to women.
    One opinion of the Hanbali school and some Shiite Zaidah and Zahiri be argued that only the face of the female body which does not include the genitals.
    A history of Imam Ahmad ibn Abu Bakr argued Hambal and ibn 'Abd ar-Rahman from the tabi'in say that the whole body without exception is the nakedness of women. [5]