The History of “VEIL”, Its Use Before and During Islam.

Before discussing the history of the veil (Arabic: نِقَاب) in Islam, it needs to be emphasized that the veil was already used by women in the “desert” region before Islam came, and make veil for woman is beautiful.

The Veil in Pre-Islamic Times.

According to Abdul Halim Abu Shuqqah of An-Niqab fi Shariat al-Islam (2008:48), this veil is part of the kind of clothing that some women use in Jahiliyyah. This type of clothing lasted until the Islamic period. The Prophet Muhammad (saw) had no doubts about this type of clothing, but he had not gone so far to commit or encourage women to the veil.

If the veil is considered a clothing that can maintain the dignity of a woman, and if it is considered “Wasirah” to maintain the survival seen by the Prophet Muhammad, the Prophet asks him. But the prophet did not. It also did not apply to the female fellow of the Prophet. This is evidence that although the veil continued to exist until the Islamic era, it was a kind of clothing that some women were known and worn.

The Veil in Muslim History.

The veil or niqab was just a part of the clothing that Arab women wore both pre-Islam and later. There are no specific bids regarding his obligation or any of his harams. (See Abdul Halim Abu Shuqqah, Tahrir al-Mar’ah fi ‘Ashr ar-Risalah, Vol. IV, p. 220)

From Abdullah ibn Umar (Allah may be pleased with him) he said: When he married the Prophet (the peace and blessing of Allah was on him), he saw Aisha wearing the niqab in the crowd, and the prophet recognized them.

In the hadith spoken by Ibn Maja von a Sisha, she said: When the prophet arrived in Madina – then he married Shafiyu bint Huya – the woman of Ansar informed him of the arrival of the prophet. So I started disguising myself (Aisha) and greeting me wearing a nikab. The prophet then looked at my eyes and recognized me. I turned my face and went straight away, and the prophet caught up with me. (HR. Ibn Maja)

The above story shows that Niqab already existed as a form or type of clothing in the early days of Islam. This clothing in the social life of Muslims (women) is simply extremely rare in both Makkah and Madina. So in these stories, most often there is the term Tanak Cure (the others dress up).

The undmahaturmukminin can also be interpreted as covering the face by the public using other covers (except Niqab), such as the edge of the headscarf. On the other hand, the word Tanak Cure in the above storyline is very likely to indicate that the clothes used by the Prophet’s wife are unusual. Thus, the niqab mentioned in the above story language is the means of “tanakur”, a special clothing used by pre-Islamic Arab women when they leave Makkah or Madina. And they were only a few, far apart from each other.

The Law of Wearing the Veil

The discussion under FIQH scholars about deciding on wearing the veil is related to the issue of the limitations of women’s aurats. From here, Khilafiyyah is inevitable on this issue. (Ramadan Bee, Ira Kali Fatat Tumin Billa, Damascus: Mactaba al-Fharabi, TT, p. 30)

However, in reality, the use of luxury cannot be separated from the sociocultural context of the community. This means that using veils in areas where clothing-compatible cultures are not an issue. If the veil is worn in another region, like Indonesia, which has a culture that is different from the Arab world, then as far as I know, the veil law does not have a tradition of women’s veils. This is the opinion of Malikiyyah madhhab.

(الشرح الكبير للشيخ الدردير وحاشية الدسوقي (1/ 218

(وَ) كُرِهَ (انْتِقَابُ امْرَأَةٍ) أَيْ تَغْطِيَةُ وَجْهِهَا بِالنِّقَابِ وَهُوَ مَا يَصِلُ لِلْعُيُونِ فِي الصَّلَاةِ لِأَنَّهُ مِنْ الْغُلُوِّ وَالرَّجُلُ أَوْلَى مَا لَمْ يَكُنْ مِنْ قَوْمٍ عَادَتُهُمْ ذَلِكَ

It is makrooh for a woman to cover her face with the niqab – something that covers the eyes – when praying, because it is a form of exaggeration (ghuluw) – especially for men. This taboo applies as long as the use of the niqab is not part of the local custom or tradition. (Shaykh Addardiri, Sharh al-Kabir, vol. I, p. 218)

Firstly, the majority of scholars, including Hanafis, Maalikis, most Shafa’i scholars and Hanbali scholars, stated that a woman’s face is not an ‘awrah, so it does not have to be covered. Shaykh al-Marghinani of the Hanafi school said:

وَدَنُ الْحُرَّةِ كُلُّهَا عَوْرَةٌ إِلَّا وَجْهَا وَكَفَّيْهَا

“And the entire body of a free woman is aurat, except her face and the palms of her hands.” (See: Ali ibn Abu Bakr al-Marghinani, al-Hidayah Syarh al-Bidayah, juz 1, pg. 285). In line with al-Marghinani, Shaykh Ibn Khalf al-Baji of the Maliki school said:

وَجَمِيْعُ الْمَرْأَةِ عَوْرَةٌ إِلَّا وَجْهَهَا وَكَفَّيْهَا

“And the entire body of a woman is aurat, except for her face and the palms of her hands.” (Sulaiman ibn Khalf al-Baji, al-Muntaqa Syarh Al-Muwattha’, juz 4, p. 105). Imam Nawawi of the Shafi’i school of thought also said:

وَأَمَّا الْمَرْأَةُ فَإِنْ كَانَتْ حُرَّةً فَجَمِيْعُ بَدَنِهَا عَوْرَةٌ إِلَّا الْوَجْهَ وَالْكَفَّيْنِ

“As for women, if they are free, then their entire body is aurat, except for the face and the two palms.” (Yahya ibn Sharaf an-Nawawi, Raudhatut Thalibin, juz 1, p. 104).

Meanwhile, Shaykh Ibn Qudamah al-Hanbali said:

وَالْمَرْأَةُ كُلُّهَا عَوْرَةٌ إِلَّا الْوَجْهَ، وَفِي الْكَفَّيْنِ رِوَايَتَانِ

“And the whole body of a woman is aurat, except the face. As for the palms of the hands, there are two narrations.” (Abdullah ibn Qudamah, al-Kafi fi Fiqhil Imam Ahmad, juz 2, p. 20).

Secondly, some other scholars of the Shafi’i school of thought stated that a woman’s face is an ‘awrah, so it must be covered. Shaykh Sharqawi writes:

أَمَّا عَوْرَتُهَا خَارِجَ الصَّلَاةِ بِالنِّسْبَةِ لِنَظَرِ الْأَجْنَبِيِّ إِلَيْهَا فَجَمِيْعُ بَدَنِهَا حَتَّى الْوَجْهَ وَالْكَفَّيْنِ

“As for a woman’s ‘awrah outside of prayer, in terms of what other men see of her, it is her entire body, up to the face and the palms of her hands.” (See: Abdullah ibn Hijazi Ash-Sharqawi, Hasyiyatus Sharqawi Ala Tuhfathit Tullab, juz 1, p. 174). 174).

It is therefore concluded that the majority of scholars, including Hanafi scholars, Maliki scholars, some Shafi scholars, and Hanbari scholars, confirm that the female face is “not part of Aura.” In the meantime, other scholars at Shafi’i-Themschule said that the face is contained in the aurat, so it should be covered.

Regarding the decision to wear a veil, the scholars provide the following details: Wearing the veil during Youram, unanimously agreed to four Madhhabs scholars that it is forbidden to carry the veil to women in Helam. If she continues to wear the veil, she must pay a fine. They were led by the Hadith, whom Ibn Umar (so that Allah is pleased with him), and there the prophet (the peace and blessing of Allah is upon him), said the prophet.

:

وَلاَ تَنْتَقِبُ الْمَرْأَةُ الْمُحْرِمَةُ، وَلاَ تَلْبَسُ القُفَّازَيْنِ

“And a woman in ihram should not wear a veil and should not wear a shirt.”

 

Wearing the veil during prayer The scholars of the four madhhabs are unanimously agreed that it is makrooh to wear the veil during prayer. Shaykh Mansur ibn Yunus al-Bahuti said:

وَيُكْرَهُ أَنْ تُصَلِّيَ فِي نِقَابٍ وَبُرْقُعٍ بِلَا حَاجَةٍ، قَالَ ابْنُ عَبْدِ الْبَرِّ: أَجْمَعُوا عَلَى أَنَّ عَلَى الْمَرْأَةِ أَنْ تَكْشِفَ وَجْهَهَا فِي الصَّلَاةِ وَالْإِحْرَامِ.

And it is makrooh for women to pray with a veil and burqu’, without a need.

Ibn Abdil Bar said: The scholars are unanimously agreed that a woman should uncover her face during prayer and ihram. (See: Mansur ibn Yunus al-Bahuti, Kasysyaful Qina an Matnil Iqna’, juz 2, pg. 256). Wearing the veil during the marriage contract In the Shafi’i school of thought, the scholars differed on the ruling on wearing the veil during the marriage contract. Some scholars state that the marriage of a veiled woman is not valid unless the two witnesses know her name, lineage, or image.

قَالَ جَمْعٌ: وَلَا يَنْعَقِدُ نِكَاحُ مُنْتَقِبَةٍ إلَّا إِنْ عَرَفَهَا الشَّاهِدَانِ اسْمًا وَنَسَبًا أَوْ صُورَةً

“A group of scholars said: (See: Ahmad bin Muhammad bin Hajar al-Haitami, Tuhfatul Muhtaj, volume 10, p. 261). 261). However, some other scholars do not require the witnesses to see the woman’s face during the marriage contract. It is mentioned in Hawasyi Ash-Sharwani Ala Tuhfatil Minhaj:

لَا يُشْتَرَطُ رُؤْيَةُ الشَّاهِدَيْنِ وَجْهَا فِي انْعِقَادِ النِّكَاحِ

“It is not required that the two witnesses see the woman’s face for the validity of the marriage.”

“It is not required that the two witnesses see the woman’s face for the marriage to be valid.” Wearing the veil in other than the above circumstances The scholars of the four madhhabs differ on the ruling on wearing the veil in other than the above circumstances, including when working. Firstly, Hanafi scholars, some Shafi’i scholars, and Hanbali scholars stated that wearing the veil is permissible.

Secondly, the scholars of the Maliki school of thought state that wearing the veil is makrooh because it is an exaggeration in religion.

Thirdly, according to some scholars of the Shafi’i school of thought, the ruling on wearing the veil is Sunnah, and some scholars have even ruled that it is obligatory.

(See: Al-Mausu’ah Al-Fiqhiyyah Al-Kuwaitiyyah, juz 41, p. 134).

Thus it can be concluded that the scholars have differing opinions regarding the ruling on wearing the veil under normal circumstances. The majority of scholars allow it, some scholars consider it makrooh, some scholars consider it sunnah, and some scholars consider it obligatory. Hopefully this diversity of scholarly opinion can make us more moderate, tolerant, and not easily blame other groups that differ from us. Wallahu A’lam.

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