Seribu Hijabers: Muslim Women Wear

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Muslim women are advised to cover their faces in front of the ajnabi (non-mahram) man. Or in other words, it is suggested for them to wear the veil. These are things that exist and are taught in Islam. The scholars of the four schools of thought stated that covering their faces for women was a recommended matter, or even some scholars thought this was obligatory. They postulated with the arguments of the Qur'an and the Sunnah. 
 
On this occasion we will present a number of propositions from the Qur'an which form the basis for the closing of the face for women. 
 
Proposition 1 
 
Allah Ta'ala said: 
 
يا أيها النبي قل لأزواجك وبناتك ونساء المؤمنين يدنين عليهن من جلابيبهن ذلك أدنى أن يعرفن فلا يؤذين وكان الله غفورا رحيما 
 
"O Prophet say to your wives, your daughters and the wives of the believers: Let them stretch their veils all over their bodies. That is so that they are easier to recognize, so they are not disturbed. And Allah is Forgiving, Merciful. "(Surah Al Ahzab: 33). 
 
Imam Ath Thabari Rahimahullah explains: 
 
ثم اختلف أهل التأويل في صفة الإدناء الذي أمرهن الله به فقال بعضهم: هو أن يغطين وجوههن ورءوسهن فلا يبدين منهن إلا عينا واحدة 
 
"The scholars interpret it as a mistake about the nature of hijab that Allah commands in this verse. Some of them say: that is by covering their faces and their heads, and showing nothing but only one eye. " 
 
Please open any commentary on this verse, there must be a mention of some scholars' opinions about the command to cover a woman's face. 
 
Proposition 2 
 
Allah Ta'ala said: 
 
وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ 
 
"If you ask for something (necessity) for them (the wives of the Prophet), then ask from behind the hijab." (Surah Al Ahzab: 53). 
 
As Sa'di rahimahullah explained: 
 
يكون بينكم وبينهن ستر ، يستر عن النظر ، لعدم الحاجة إليه. فصار النظر إليهن ممنوعًا بكل حال 
 
"That means, you (the man) and the Prophet's wives should have a barrier that obstructs the view. Because there is no need to look at it. So from here, men look at women (who are not mahram) the law is prohibited under any circumstances. " 
 
Syaikh Sulaiman bin Shalih Al Kharrasyi in the book "Waqafat Ma'a Man Yara Jawaza Kasyfil Wajhi" (15) said: 
 
هذه الآية يتفق العلماء على أنها تدل على وجوب الحجاب وتغطية الوجه 
 
"The scholars agree that this verse shows the obligation to wear the hijab and cover the face (of women)" 
 
Apart from the omission of the ulama concerning this verse khithab and also regarding the veil law, it is clear in this verse there is a wajh (the side of the trial) which the veil will be prescribed. 
 
Proposition 3 
 
Allah Ta'ala said: 
 
وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ 
 
"And let them (the women) extend the veil cloth to their chests" (QS. An Nuur: 31). 
 
In Sahih Bukhari, the hadith mentioned from Ummul Mu'minin Ayesha radhiallahu'anha, he said: 
 
لمَّا نزلت ْهذه الآيةُ: {وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ}. أخذْنَ أزُرَهنَّ فشَقَقْنَها من قِبَلِ الحَوَاشِي ، فاخْتَمَرْنَ بها 
 
"When the verse goes down: 
 
وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ 
 
the Shahabiyah women took their cloths, then they tore them from the edges and chimed with them. " 
 
Ibn Hajar Al Asqalani rahimahullah-ulama the great school of Syafi'i - explained the words of Ayesha radhiallahu'anha: 
 
قوله فاختمرن أي غطين وجوههن وصفة ذلك أن تضع الخمار على رأسها وترميه من الجانب الأيمن على العاتق الأيسر 
 
"He said [ber-khimar with him], meaning that they covered their faces. The trick is to put the khimar on top of their heads and then extend the cloth from the right side to the left shoulder. " 
 
So according to Ibn Hajar's explanation, the sahabiyah understood the verse above as an order to cover their bodies including their faces. 
 
Proposition 4 
 
Allah Ta'ala said: 
 
وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا 
 
"And do not let them (women) show their jewelry, except those (ordinary) that appear from them" (QS. An Nur: 31). 
 
The ulama made a mistake in interpreting the verse َلَّا مَا ظَهَرَ مِنْهَا (except for the (usual) one from it). But Abdullah bin Masud radhiallahu'anhu interpreted this verse that women should not show except their clothes. 
 
عن عبد الله ، أنه قال: (وَلا يُبْدِينَ زِينَتَهُنَّ إِلا مَا ظَهَرَ مِنْهَا): قال: هي الثياب 
 
"From Abdullah bin Masud, he said about the verse: [and do not expose their jewelery, except those (ordinary) appearing from it], that is to say: except for his clothes" 
 
Likewise the interpretations of Ibrahim An Nakha'i and Al Hasan Al Bashri rahimahumullah. 
 
So this verse also shows that the face is covered by clothes. 
 
Proposition 5 
 
Allah Ta'ala said: 
 
والقواعد من النساء اللاتي لا يرجون نكاحا فليس عليهن جناح أن يضعن ثيابهن غير متبرجات بزينة وأن يستعففن خير لهن والله سميع عليم 
 
"And old women who have been stopped (from menstruation and conceived) who do not want to marry (again), are they not guilty of taking off their clothes by not (intending) to show jewelry, and being polite is better for them. And Allah is Hearing, Wise ”(Surat an-Nur: 60). 
 
Ibn Kathir explained: 
 
قال ابن مسعود في قوله "فليس عليهن جناح أن يضعن ثيابهن" قال: الجلباب أو الرداء وكذلك روي عن ابن عباس وابن عمر ومجاهد وسعيد بن جبير وأبي الشعثاء وإبراهيم النخعي والحسن وقتادة والزهري والأوزاعي وغيرهم 
 
"Ibn Mas'ud interpreted the verse [there is no sin for them to take off their clothes] that is to say their headscarves or rida‘ them. Likewise, it was narrated from Ibn Umar, Mujahid, Ibn Jubair, Abusy Sya'tsa, Ibrahim An Nakha'i, Al Hasan Al Basri, Qatadah, Az Zuhri, Al Auza'i and besides them. " 
 
Most salaf scholars interpret the "veil" as a cloth that covers the top including the face. Asy Syaukani brought several scholars' explanations about the meaning of the hijab, 
 
قال الجوهري: الجلباب: الملحفة, وقيل: القناع, وقيل: هو ثوب يستر جميع بدن المرأة, كما ثبت في الصحيح من حديث أم عطية أنها قالت: يا رسول الله إحدانا لا يكون لها جلباب, فقال: «لتلبسها أختها من جلبابها» قال الواحدي : قَالَ الْمُفَسِّرُونَ: يُغَطِّينَ وجوههنّ ورؤوسهنّ إِلَّا عَيْنًا وَاحِدَةً ، فَيُعْلَمُ أَنَّهُنَّ حَرَائِرُ فَلَا يعرض لهن بِأَذًى. وَقَالَ الْحَسَنُ: تُغَطِّي نِصْفَ وَجْهِهَا. وقال قتادة: تلويه فوق الجبين وتشده ثم تعطفه على الأنف وإن ظهرت عيناها لكنه يستر الصدر ومعظم الوجه 
 
"Al Jauhari said, the veil is a milhafah (a very wide cloth). Some scholars say, the headscarf is al qina '(a type of veil to cover the head and face). Some scholars say, hijab is clothing that covers a woman's entire body. As in the saheeh hadith, from the hadith of Umm Athiyyah, that he said: ai O Messenger of Allah, among us there are those who do not have a veil '. Then the Messenger of Allah answered: ada there should be one of you who covers his sister with her headscarf ‘. Al Wahidi said: ‘according to the Muslim scholars the headscarf was used to cover their faces and heads except for one eye, so they were known to be free women so they were not disturbed by people. Al Hasan said: 'The headscarf is used to cover half a woman's face'. Qatadah said: ab the headscarf covered tightly the forehead, and lightly covered the nose. Even though his eyes are still visible, the veil covers the chest and the majority of the face ' 
 
Said bin Jubair explains the meaning of this verse: 
 
"أن يضعن من ثيابهن" وهو الجلباب من فوق الخمار فلا بأس أن يضعن عند غريب أو غيره بعد أن يكون عليها خمار صفيق 
 
"[They have not sinned to take off their clothes] means that their veil is on top of the khimar. So it's okay to release it in front of strangers or otherwise, if they wear thick khimar. " 
 
So this verse gives relief to menopausal old women to release the fabric of their superiors covering their faces and chests. But they still use khimar. 
 
So understand, women who have not yet menopause are ordered to continue wearing headscarves in front of non-mahram men. And "veil" here means the fabric of the top that covers the head, face and chest. 
 
So that in this verse there is a signal that the woman will cover her face. 
 
Thus a number of propositions from the Al-Qur'an Al Karim about being covered in faces for women, based on the interpretation of Islamic scholars.

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