women wearing the veil compulsory?
We know that
debate on issues
khilafiyah it will not be completed by the
papers and writings off, even in
the form of a book (the book) though.
During the causes of differences of opinion still exist, then
deviation (difference of opinion) it will always be there
among men, even though they are both Muslims, obedient
on religion, and sincere.
Even sometimes the commitment and sincerity of religion
cause it increasingly sharp disagreements.
Each party wants to favor and impose
opinion believed to be correct as of religion
will be offset by getting the reward (for the
implement it) or get a penalty (for a
break).
Differences of opinion it will continue for
nash-nashnya itself - which is the source of the excavation
law - still accept the possibility of dissent
about narration and instructions, for understanding and
human ability to mengistimbath (dig and
issued) laws still vary, and all is still
it is possible to take Zahir nash or
abortion, express or implied, that
rukhshah (a relief) or the 'azimah (law
origin), were more cautious or more easily.
Differences of opinion will always arise during human
there are those who behave strictly as Ibn Umar and there were
be loose as Ibn Abbas, and for between
they are still there are people who pray Asr in
middle of the road and there were not fulfilled but in
Banu Quraizhah (once it gets there).
It is the grace of God that disagreements
such is not prohibited and is not a sin, and
people are mistaken in ijtihad is inexcusable even
reward one. There are even people who say,
"There is nothing wrong in this furu'iyah ijtihad ijtihad,
all right. "
The Companions and those who follow them with
both also often differ from each
others on matters of furu '(branches) in
religion, but they do not consider it as a danger.
They remain tolerant, and some of them pray
behind the others, with no one to deny.
By realizing that disagreements will be
always there, then I have to answer this question, and
I will repeat the theme by adding
explanation. I hope God gives me taufik
to be able to express the right words, which can be
decide disputes or - at least - reduce
sharpness, which soften the hardness so that the liver
woman who was kept (but not masked) feel carefree
and facilitate matters for the echoes veil (for
wear).
Shows ADVANCES AND HAND BY OPINION Jumhur ULAMA
I wanted to emphasize here about the nature of the
actually do not need affirmation, because among
scholars that are well known and not faint again, it
famous and familiar, namely that opinions about
not mandatory to wear a face veil and bolehnya open
and both hands in front of Muslim women
other men who are not married individuals are those jumhur
jurists since the time people r.a. friend.
Because it does not need to fight about, as
partly caused by a willing but not knowledgeable
and by some scholars and scientists are being tight
expressed the opinion that a famous preacher
Shaykh Muhammad al-Ghazali in several books and
paper. They felt as if he was carrying
innovation or new idea, when in fact what
He pointed out that are the priests who
mu'tabar and jurists are reliable, as will I
explain later. In addition, he pointed out what
an opinion supported by arguments and atsar,
was based on the reasoning and i'tibar, and is also supported
by reality in a few days.
Hanafi
In the book of al-Ikhtiyar, one book of the Hanafi School,
stated: It is not allowed to see other women except
face and hands, if not feared arise
lust. And narrated from Abu Hanifah that he
added to the foot, because in this there
emergency to take and give and to get to know
face when bermuamalah with others, to
enforce the lives and needs, in the absence
those who carry out the causes of livelihood.
He said: In essence the word of God, "and
they do not reveal the jewels except what
plain look of it. "(An-Nur: 31)
The companions generally found in question
verse is kohl and a ring, which is where
(Part of the body that housed kohl and rings). It is
as I have already explained that the kohl, rings, and
jewelry kinds halal seen by relatives or
others. So the question here is' spot
jewelry, 'by throwing mudhaf and put
mudhaf ilaih in place.
He said, as for the legs, it is reported that he
aurat is not absolute, because this section is required
to walk so it would seem. In addition, the possibility
incidence of impotence due to see the face and hands it over
large, then halal is more important to see your feet.
In one history is mentioned, it is genitalia to leg
seen, not to shalat.1
Maliki school
In Sharh Sagheer (briefed) by the ad-Dardir
entitled Aqrabul Masalik ilaa Malik, stated:
"Aurat free women to foreign men, namely the
not a mahram, is the whole body except the face and
palms. The addition is not the genitalia. "
Ash-Shawi commenting on these opinions in his Hasyiyah,
he said, "I mean, should not see it, either the outside
as well as the inside (the hand), without intent
berlezat-delicious and taste it, and if not so
then it is haraam. "
He said, "Is the time required to cover her face
and hands? "That is the opinion of Ibn Marzuq the
say that this is a school (Maliki) is famous.
Or, if she is not obliged to cover her face and hands
only the man who had subjected his views? This
opinion is quoted by al-Mawaq of 'Iyadh.
While Zurruq detailing in Sharh al-Waghlisiyah between
and beautiful woman who is not, which is pretty mandatory
close, while not pretty just mustahab.2
Shafi
Ash-Shirazi, one of the scholars Syafi'iyah, author of the book
al-Muhadzdzab said:
"As an independent woman, then the whole body is aurat,
except the face and hands - Imam Nawawi said:
up to the wrist - by the word of God 'and
they do not reveal the jewels except what
plain look of it. ' Ibn Abbas said, "His face and
his hands. '3
In addition, because the Prophet. 'Prohibit women who are
Ihram wearing gloves and veil '.4 If the face
and palms that nakedness, surely he would not be
forbid closed. In addition, because the impulse
need to show the face at the time of sale,
and the need to show his hand to pick up and
give something, because it (the face and hands) is not
considered aurat.
Imam Nawawi added in syarahnya against
al-Muhadzdzab, al-Majmu ', "Among scholars Syafi'iyah
No one tells or express an opinion that
your feet are not nakedness. Al-Muzani said, 'Telapak
foot was not nakedness. ' And the opinion that the school is
first. "5
Hanbali schools
In school we find Ibn Hambali said Qudamah
in his book al-Mughni (1: 601) as follows: No
disputed in the schools of bolehnya woman opened
his face in prayer, and he should not be opened except
face and hands. As for the soles
There are two hand history.
The scholars differed, but most of them
agreed that he should perform the prayer with the face
is open. And they also agreed that it was an independent woman
should wear a hood when performing prayers, and
if he was praying in a state of entire head
open, it shall mengulangmya.
Imam Abu Hanifah said: "Foot was not genitalia, because
The second leg is usually visible. Therefore, he
such as the face. "
Imam Malik, al-Auza'i, and Imam Shafi'i said, "The whole
it is the nakedness of a woman's body except the face and hands,
and in addition shall be closed during prayer times, because in
interpret verses, and they do not reveal
jewelery except what appears thereof usual, "
Ibn Abbas said, 'That is the face and the hands. "
In addition, because the Prophet. prohibit women berihram
wear gloves and veil. If the face and hands
aurat it undoubtedly will not forbid him close.
In addition, due to the need to open the face of affairs
buying and selling, as well as both hands to take (hold)
and give something back.
Most of our friends said, "That woman is wholly
genitalia, as narrated from the Prophet. that woman
aurat. "Narrated by Tirmidhi and he said:
"Sahih hasan hadeeth." But he gave rukhshah
(Waivers) to open the face and hands as if
closed will cause trouble. And allowed
see it at the time it was proposed because the face
beauty center. And this is the opinion of Abu Bakr
al-Harith bin Hisham, he said, "She was entirely
is genitalia to her nails. "
Thus the information in the book al-Mughni.
OTHER schools of
In explaining the various opinions of scholars on the subject
aurat, Imam Nawawi said in his book al-Majmu ':
Aurat is her entire body except the face and
palms. Besides Imam Shafi'i, who argued
Thus was Imam Malik, Abu Hanifah, al-Auza'i, Abu
Tsaur, and a class of scholars, as well as a history of Imam
Ahmad.
Furthermore, Imam Abu Hanifah, Tsauri, and al-Muzani said
"His legs are also not genitalia."
Imam Ahmad said, "The whole body is aurat except
his only "6
This is also the opinion of David as stated
in Nailul Authar (2: 55).
As Ibn Hazm, he excludes the face and
the palm of the hand, as mentioned in al-Muhalla, and
We will point out the reasons he gave.
This is also the opinion of friends and tabi'in pilgrims
as evident in their interpretation
the verse "what can appear thereof" (An-Nur:
31).Postulates GROUP THAT ALLOWS
OPEN FACE AND HAND
I will point out some of the most important arguments Syar'iyah
basis by groups who argued not mandatory
may open the veil and face and palms -
ie jumhur scholars - such as the following, and insha Allah
this is sufficient.
1. The interpretation of the verse friend "except what is common
appear thereof. "
Jumhur scholars from among the companions and those who
follow them well (the tabi'in) interprets
Allah says in the letter an-Nur verse 31 ("And do not
they showed her jewelry except a plain look
thereof ") that is meant is" the face and palms
hand, or kohl and rings, and jewelry
similar to it. "
Al-Hafiz as-Suyuti mentions a large number of opinion
on this issue in his book Ad-durrul Mantsur fit
Tafsir bil ma'tsur.
Ibn al-Mundhir narrated from Anas concerning the word of God
"And let them reveal the jewels except what
The usual look of it, "the intention is" kohl
and rings. "
Sa'id ibn Mansur, Ibn Jarir, Abdullah bin Humaid, Ibn
Mundhir, and al-Bayhaqi narrated from Ibn Abbas ra
the sound of the verse with "kohl, rings,
earrings, and necklaces. "
Abdur Razaq and Abd bin Humaid related from Ibn Abbas
the "except what appears thereof usual," ie
"Squeezing nails and rings."
Ibn Abi Syaibah, Abd bin Humaid, and Ibn Abi Hatim
narrated from Ibn Abbas about "what normal looks
thereof, "ie" the face, palms, and rings. "
Ibn Abi Syaibah, Abd bin Humaid, and Ibn Abi Hatim also
narrated from Ibn Abbas about the word of God "except
what normal looks of it, "that" look on his face and
the palm of the hand. "
Ibn Abi Syaibah, Abd bin Humaid, Ibn al-Mundhir, and
al-Bayhaqi in his Sunan, narrated from Aisha ra
that he never asked about the usual jewelry
looks of it, then he said, "bracelets and rings."
He said this as he clamped the cuffs
shirt.
Ibn Abi Syaibah Ikrimah narrated from the word
God "except what appears thereof usual." By
His question is "the face and neck circumference (between
two collarbone). "
Ibn Jarir narrated from Sa'id bin Jubair regarding paragraph
The interpretation of "face and the hands." Ibn
Jarir also narrated from 'Atha the same verse
the interpretation of "the palms of the hands and face."
Abdur Razaq and Ibn Jarir, from Qatadah, menasirkan paragraph
with "two bracelets, rings, and mascara." By
Qatadah, "the news has reached me that the Prophet.
said:
"It is not lawful for a woman who believes in Allah and the day
end (to show his hand) but to this,
while he held half of his arm. "
Abdur Razaq and Ibn Jarir, Ibn Juraij, citing
Ibn Abbas saying that he meant verse sound "and
they do not reveal the jewels except what
Great looking thereof "is" rings and bracelets. "
According to Ibn Juraij, Aisha once said, "A daughter
from my brother mother, namely Abdullah bin Thufail,
never entered into my place wearing jewelry. He
go to the Holy Prophet., then he turned away. "Then
Aisha said: "Verily, she was the daughter
my brother and he was a servant. "Then
he said:
"If a woman has grown up, he should not be
besides revealing his face and besides the ones below. "
As he held his own arm, and then he
let the handle with the palm of the hand
along a handful of hand. "7
However, in this case disagreed with Ibn Mas'ud
Ibn Abbas, Aisha, and Anas radi 'anhum. Ibn
Mas'ud said, "What used to seem it was clothes and
hijab. "
In my opinion, the interpretation of Ibn Abbas and the
agree with him that an interpretation rajih
(Strong), because the exception in paragraph "except what
plain look of it "came after ban
jewelry show, that it shows a kind of
rukhshah (waivers) and the provision of facilities, while
apparently shawl, scarf and outer garments
the other was not rukhshah or convenience, or
eliminates the trouble, because it looks or sightings
Outerwear was automatic. Therefore, the opinion
This is borne out by Tabari, al-Qurtubi, Razi,
al-Baidhawi, and others, and these are the
jumhur scholars.
As al-Qurtubi strengthens this argument because it
common face and hands it looked good in the traditional and
in worship, as in prayer and pilgrimage. Because of
it is fitting if istitsna '(exceptions) it back
him.
This opinion is strengthened by the hadeeth narrated
by Abu Daud that Asma bint Abu Bakr faces
Prophet. wearing thin clothes, and Prophet
saw. turned and said:
"'O Asma, when a woman has menstrual bleed
(Adult), it should not look out of his body other than
this and this, 'and he was the face and the second gesture
his hands. "
Indeed, if only this hadith can not be
proof because kemursalannya and weaknesses of transmitters
Aisha, as is understandable, but he
have a martyr (supporters) from the hadeeth of Asma bint Umais
so the position becomes stronger, coupled with
women practice at the time of the Prophet. and the
friend. Therefore, experts hadith al-Albani
menghasankannya in reading his book, such as: Hijab
al-mar'ah al-Muslimah, al-Irwa 'Saheeh al-Jam'i
al-Sagheer, and Takhrij al-Halal wal-Haram.
2. Extending Veil command to Dada, not to face
Allah says:
"... And let them put her veil fabric to her chest
... "(An-Nur: 31)
Pronunciation al-khumuru is the plural form of the word khimaaru,
namely headgear, while pronunciation al-juyuubu is a form of
jaibu plural of the word, ie cleavage on clothes or
other. Then the women were ordered mukminah
cover with lid and held her head so as to
cover the neck and chest, and do not let
seen as do the women of ignorance.
If closing the face was obligatory, undoubtedly explained by the
firmly by the verse commands women to cover
his face, as the verse emphatically orders
they closed the chest. Therefore, after the proposed
This verse Ibn Hazm said, "Then Allah Ta'ala commanded
they (the women) to wrap her scarf to her chest, and
This is to cover the aurat nash, neck, and chest, and
This is also the texts that allow open face,
and may not be construed otherwise. "8
3. The command to man to Withstand views
Al-Quran and As-Sunnah tells men hold
view. The Word of God:
"Say to the believing men, 'Let
they hold views, and maintains his cock;
that will make for greater purity for them,
surely Allah is Aware of what they do. "
(An-Nur: 30)
khilafiyah it will not be completed by the
papers and writings off, even in
the form of a book (the book) though.
During the causes of differences of opinion still exist, then
deviation (difference of opinion) it will always be there
among men, even though they are both Muslims, obedient
on religion, and sincere.
Even sometimes the commitment and sincerity of religion
cause it increasingly sharp disagreements.
Each party wants to favor and impose
opinion believed to be correct as of religion
will be offset by getting the reward (for the
implement it) or get a penalty (for a
break).
Differences of opinion it will continue for
nash-nashnya itself - which is the source of the excavation
law - still accept the possibility of dissent
about narration and instructions, for understanding and
human ability to mengistimbath (dig and
issued) laws still vary, and all is still
it is possible to take Zahir nash or
abortion, express or implied, that
rukhshah (a relief) or the 'azimah (law
origin), were more cautious or more easily.
Differences of opinion will always arise during human
there are those who behave strictly as Ibn Umar and there were
be loose as Ibn Abbas, and for between
they are still there are people who pray Asr in
middle of the road and there were not fulfilled but in
Banu Quraizhah (once it gets there).
It is the grace of God that disagreements
such is not prohibited and is not a sin, and
people are mistaken in ijtihad is inexcusable even
reward one. There are even people who say,
"There is nothing wrong in this furu'iyah ijtihad ijtihad,
all right. "
The Companions and those who follow them with
both also often differ from each
others on matters of furu '(branches) in
religion, but they do not consider it as a danger.
They remain tolerant, and some of them pray
behind the others, with no one to deny.
By realizing that disagreements will be
always there, then I have to answer this question, and
I will repeat the theme by adding
explanation. I hope God gives me taufik
to be able to express the right words, which can be
decide disputes or - at least - reduce
sharpness, which soften the hardness so that the liver
woman who was kept (but not masked) feel carefree
and facilitate matters for the echoes veil (for
wear).
Shows ADVANCES AND HAND BY OPINION Jumhur ULAMA
I wanted to emphasize here about the nature of the
actually do not need affirmation, because among
scholars that are well known and not faint again, it
famous and familiar, namely that opinions about
not mandatory to wear a face veil and bolehnya open
and both hands in front of Muslim women
other men who are not married individuals are those jumhur
jurists since the time people r.a. friend.
Because it does not need to fight about, as
partly caused by a willing but not knowledgeable
and by some scholars and scientists are being tight
expressed the opinion that a famous preacher
Shaykh Muhammad al-Ghazali in several books and
paper. They felt as if he was carrying
innovation or new idea, when in fact what
He pointed out that are the priests who
mu'tabar and jurists are reliable, as will I
explain later. In addition, he pointed out what
an opinion supported by arguments and atsar,
was based on the reasoning and i'tibar, and is also supported
by reality in a few days.
Hanafi
In the book of al-Ikhtiyar, one book of the Hanafi School,
stated: It is not allowed to see other women except
face and hands, if not feared arise
lust. And narrated from Abu Hanifah that he
added to the foot, because in this there
emergency to take and give and to get to know
face when bermuamalah with others, to
enforce the lives and needs, in the absence
those who carry out the causes of livelihood.
He said: In essence the word of God, "and
they do not reveal the jewels except what
plain look of it. "(An-Nur: 31)
The companions generally found in question
verse is kohl and a ring, which is where
(Part of the body that housed kohl and rings). It is
as I have already explained that the kohl, rings, and
jewelry kinds halal seen by relatives or
others. So the question here is' spot
jewelry, 'by throwing mudhaf and put
mudhaf ilaih in place.
He said, as for the legs, it is reported that he
aurat is not absolute, because this section is required
to walk so it would seem. In addition, the possibility
incidence of impotence due to see the face and hands it over
large, then halal is more important to see your feet.
In one history is mentioned, it is genitalia to leg
seen, not to shalat.1
Maliki school
In Sharh Sagheer (briefed) by the ad-Dardir
entitled Aqrabul Masalik ilaa Malik, stated:
"Aurat free women to foreign men, namely the
not a mahram, is the whole body except the face and
palms. The addition is not the genitalia. "
Ash-Shawi commenting on these opinions in his Hasyiyah,
he said, "I mean, should not see it, either the outside
as well as the inside (the hand), without intent
berlezat-delicious and taste it, and if not so
then it is haraam. "
He said, "Is the time required to cover her face
and hands? "That is the opinion of Ibn Marzuq the
say that this is a school (Maliki) is famous.
Or, if she is not obliged to cover her face and hands
only the man who had subjected his views? This
opinion is quoted by al-Mawaq of 'Iyadh.
While Zurruq detailing in Sharh al-Waghlisiyah between
and beautiful woman who is not, which is pretty mandatory
close, while not pretty just mustahab.2
Shafi
Ash-Shirazi, one of the scholars Syafi'iyah, author of the book
al-Muhadzdzab said:
"As an independent woman, then the whole body is aurat,
except the face and hands - Imam Nawawi said:
up to the wrist - by the word of God 'and
they do not reveal the jewels except what
plain look of it. ' Ibn Abbas said, "His face and
his hands. '3
In addition, because the Prophet. 'Prohibit women who are
Ihram wearing gloves and veil '.4 If the face
and palms that nakedness, surely he would not be
forbid closed. In addition, because the impulse
need to show the face at the time of sale,
and the need to show his hand to pick up and
give something, because it (the face and hands) is not
considered aurat.
Imam Nawawi added in syarahnya against
al-Muhadzdzab, al-Majmu ', "Among scholars Syafi'iyah
No one tells or express an opinion that
your feet are not nakedness. Al-Muzani said, 'Telapak
foot was not nakedness. ' And the opinion that the school is
first. "5
Hanbali schools
In school we find Ibn Hambali said Qudamah
in his book al-Mughni (1: 601) as follows: No
disputed in the schools of bolehnya woman opened
his face in prayer, and he should not be opened except
face and hands. As for the soles
There are two hand history.
The scholars differed, but most of them
agreed that he should perform the prayer with the face
is open. And they also agreed that it was an independent woman
should wear a hood when performing prayers, and
if he was praying in a state of entire head
open, it shall mengulangmya.
Imam Abu Hanifah said: "Foot was not genitalia, because
The second leg is usually visible. Therefore, he
such as the face. "
Imam Malik, al-Auza'i, and Imam Shafi'i said, "The whole
it is the nakedness of a woman's body except the face and hands,
and in addition shall be closed during prayer times, because in
interpret verses, and they do not reveal
jewelery except what appears thereof usual, "
Ibn Abbas said, 'That is the face and the hands. "
In addition, because the Prophet. prohibit women berihram
wear gloves and veil. If the face and hands
aurat it undoubtedly will not forbid him close.
In addition, due to the need to open the face of affairs
buying and selling, as well as both hands to take (hold)
and give something back.
Most of our friends said, "That woman is wholly
genitalia, as narrated from the Prophet. that woman
aurat. "Narrated by Tirmidhi and he said:
"Sahih hasan hadeeth." But he gave rukhshah
(Waivers) to open the face and hands as if
closed will cause trouble. And allowed
see it at the time it was proposed because the face
beauty center. And this is the opinion of Abu Bakr
al-Harith bin Hisham, he said, "She was entirely
is genitalia to her nails. "
Thus the information in the book al-Mughni.
OTHER schools of
In explaining the various opinions of scholars on the subject
aurat, Imam Nawawi said in his book al-Majmu ':
Aurat is her entire body except the face and
palms. Besides Imam Shafi'i, who argued
Thus was Imam Malik, Abu Hanifah, al-Auza'i, Abu
Tsaur, and a class of scholars, as well as a history of Imam
Ahmad.
Furthermore, Imam Abu Hanifah, Tsauri, and al-Muzani said
"His legs are also not genitalia."
Imam Ahmad said, "The whole body is aurat except
his only "6
This is also the opinion of David as stated
in Nailul Authar (2: 55).
As Ibn Hazm, he excludes the face and
the palm of the hand, as mentioned in al-Muhalla, and
We will point out the reasons he gave.
This is also the opinion of friends and tabi'in pilgrims
as evident in their interpretation
the verse "what can appear thereof" (An-Nur:
31).Postulates GROUP THAT ALLOWS
OPEN FACE AND HAND
I will point out some of the most important arguments Syar'iyah
basis by groups who argued not mandatory
may open the veil and face and palms -
ie jumhur scholars - such as the following, and insha Allah
this is sufficient.
1. The interpretation of the verse friend "except what is common
appear thereof. "
Jumhur scholars from among the companions and those who
follow them well (the tabi'in) interprets
Allah says in the letter an-Nur verse 31 ("And do not
they showed her jewelry except a plain look
thereof ") that is meant is" the face and palms
hand, or kohl and rings, and jewelry
similar to it. "
Al-Hafiz as-Suyuti mentions a large number of opinion
on this issue in his book Ad-durrul Mantsur fit
Tafsir bil ma'tsur.
Ibn al-Mundhir narrated from Anas concerning the word of God
"And let them reveal the jewels except what
The usual look of it, "the intention is" kohl
and rings. "
Sa'id ibn Mansur, Ibn Jarir, Abdullah bin Humaid, Ibn
Mundhir, and al-Bayhaqi narrated from Ibn Abbas ra
the sound of the verse with "kohl, rings,
earrings, and necklaces. "
Abdur Razaq and Abd bin Humaid related from Ibn Abbas
the "except what appears thereof usual," ie
"Squeezing nails and rings."
Ibn Abi Syaibah, Abd bin Humaid, and Ibn Abi Hatim
narrated from Ibn Abbas about "what normal looks
thereof, "ie" the face, palms, and rings. "
Ibn Abi Syaibah, Abd bin Humaid, and Ibn Abi Hatim also
narrated from Ibn Abbas about the word of God "except
what normal looks of it, "that" look on his face and
the palm of the hand. "
Ibn Abi Syaibah, Abd bin Humaid, Ibn al-Mundhir, and
al-Bayhaqi in his Sunan, narrated from Aisha ra
that he never asked about the usual jewelry
looks of it, then he said, "bracelets and rings."
He said this as he clamped the cuffs
shirt.
Ibn Abi Syaibah Ikrimah narrated from the word
God "except what appears thereof usual." By
His question is "the face and neck circumference (between
two collarbone). "
Ibn Jarir narrated from Sa'id bin Jubair regarding paragraph
The interpretation of "face and the hands." Ibn
Jarir also narrated from 'Atha the same verse
the interpretation of "the palms of the hands and face."
Abdur Razaq and Ibn Jarir, from Qatadah, menasirkan paragraph
with "two bracelets, rings, and mascara." By
Qatadah, "the news has reached me that the Prophet.
said:
"It is not lawful for a woman who believes in Allah and the day
end (to show his hand) but to this,
while he held half of his arm. "
Abdur Razaq and Ibn Jarir, Ibn Juraij, citing
Ibn Abbas saying that he meant verse sound "and
they do not reveal the jewels except what
Great looking thereof "is" rings and bracelets. "
According to Ibn Juraij, Aisha once said, "A daughter
from my brother mother, namely Abdullah bin Thufail,
never entered into my place wearing jewelry. He
go to the Holy Prophet., then he turned away. "Then
Aisha said: "Verily, she was the daughter
my brother and he was a servant. "Then
he said:
"If a woman has grown up, he should not be
besides revealing his face and besides the ones below. "
As he held his own arm, and then he
let the handle with the palm of the hand
along a handful of hand. "7
However, in this case disagreed with Ibn Mas'ud
Ibn Abbas, Aisha, and Anas radi 'anhum. Ibn
Mas'ud said, "What used to seem it was clothes and
hijab. "
In my opinion, the interpretation of Ibn Abbas and the
agree with him that an interpretation rajih
(Strong), because the exception in paragraph "except what
plain look of it "came after ban
jewelry show, that it shows a kind of
rukhshah (waivers) and the provision of facilities, while
apparently shawl, scarf and outer garments
the other was not rukhshah or convenience, or
eliminates the trouble, because it looks or sightings
Outerwear was automatic. Therefore, the opinion
This is borne out by Tabari, al-Qurtubi, Razi,
al-Baidhawi, and others, and these are the
jumhur scholars.
As al-Qurtubi strengthens this argument because it
common face and hands it looked good in the traditional and
in worship, as in prayer and pilgrimage. Because of
it is fitting if istitsna '(exceptions) it back
him.
This opinion is strengthened by the hadeeth narrated
by Abu Daud that Asma bint Abu Bakr faces
Prophet. wearing thin clothes, and Prophet
saw. turned and said:
"'O Asma, when a woman has menstrual bleed
(Adult), it should not look out of his body other than
this and this, 'and he was the face and the second gesture
his hands. "
Indeed, if only this hadith can not be
proof because kemursalannya and weaknesses of transmitters
Aisha, as is understandable, but he
have a martyr (supporters) from the hadeeth of Asma bint Umais
so the position becomes stronger, coupled with
women practice at the time of the Prophet. and the
friend. Therefore, experts hadith al-Albani
menghasankannya in reading his book, such as: Hijab
al-mar'ah al-Muslimah, al-Irwa 'Saheeh al-Jam'i
al-Sagheer, and Takhrij al-Halal wal-Haram.
2. Extending Veil command to Dada, not to face
Allah says:
"... And let them put her veil fabric to her chest
... "(An-Nur: 31)
Pronunciation al-khumuru is the plural form of the word khimaaru,
namely headgear, while pronunciation al-juyuubu is a form of
jaibu plural of the word, ie cleavage on clothes or
other. Then the women were ordered mukminah
cover with lid and held her head so as to
cover the neck and chest, and do not let
seen as do the women of ignorance.
If closing the face was obligatory, undoubtedly explained by the
firmly by the verse commands women to cover
his face, as the verse emphatically orders
they closed the chest. Therefore, after the proposed
This verse Ibn Hazm said, "Then Allah Ta'ala commanded
they (the women) to wrap her scarf to her chest, and
This is to cover the aurat nash, neck, and chest, and
This is also the texts that allow open face,
and may not be construed otherwise. "8
3. The command to man to Withstand views
Al-Quran and As-Sunnah tells men hold
view. The Word of God:
"Say to the believing men, 'Let
they hold views, and maintains his cock;
that will make for greater purity for them,
surely Allah is Aware of what they do. "
(An-Nur: 30)
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