The history of the hijab is not just a sheet of cloth

 

The history of the hijab is not just a sheet of cloth

Some time ago a short video circulated about a simple experiment related to the hijab on social media. In the first scene, a woman wearing a short blouse and long pants walks down the street where a group of men sit on the side of the road. For the sake of seeing this woman, they got up and immediately teased. From the whistling to the annoying words of those unknown people. The woman was worried and quickly walked away from them.

In the second scene, the same woman wears a hijab with a loose long-sleeved shirt and long pants. The men in question are still the same, clustered on the side of the road, but keeping their attitude. They show respect.

Indeed, this is a video about the advantages of veiling. This video seems to be used to campaign the importance of wearing the hijab. At first glance, this video seems normal. Naturally, if there is a change in attitude due to a change in clothing. It is natural that women with headscarves are more respected than those who do not. It is natural for women to be tempted because they do not cover their aurat. Fair enough, really?

Hijab has a long history. Head coverings such as headscarves actually existed before Islam came, and were even worn by women from various religious traditions. This fact does require its own wisdom and knowledge so that we do not rush to judge. There are times when we meet people who wear the hijab as Muslims wear it and certain circles consider it imitating Islam.

So the negative comments and suspicions that really don't need to happen if we want to think long before delivering an assessment. We want to be friendly Islam, but we can't help ourselves until we can only reach the level of angry Islam.

This kind of situation cannot be separated from the current trend of Islamization. People like to wear Islamic symbols, including the hijab, and like to do Islamic activities such as recitation. These positive symptoms are unfortunately also accompanied by some side effects. For example, some of them have a high spirit of Islam but do not yet have qualified knowledge.

As a result, the veil is an important indication of being the only person who is labeled as Muslim or not, kaffah or a beginner. Some Muslim women sometimes choose to wear the hijab because they can't stand the pressure around them – who can stand it if they don't wear the hijab is then considered not to be one group and therefore different.

Hijab itself is not just a piece of cloth covering the head. It has an ideological meaning that is constantly being fought for. Hijab can be interpreted as a form of oppression to women, as part of liberation and even as a tool of capitalism to increase sales turnover. In the context of Indonesia, the issue of headscarves entered following the outbreak of the Iranian Revolution in 1979. With this kind of situation, the hijab became a new tradition for those who wanted to wear the hijab but the New Order regime forbade it.

Hijab is one package with the agenda of resistance to oppression. When the regime changes, the global atmosphere changes, the hijab often has a close relationship with changing fashion trends. We love to enjoy it but the happiest are the real capitalists. Hijab can even be a tool of oppression where Muslim women are required to wear the hijab by the institution. There is no other choice because this means taking the risk of not being served by the public or being labeled as violating certain state school regulations. This kind of reality becomes ambiguous considering the issue of the hijab is not something that has a single law.

In the treasury of Islam Nusantara, we can at least mention the two great scholars who wrote the commentary, namely Buya Hamka and Quraish Shihab. Hijab discussed in QS. Al-Ahzab: 59 and QS. al-Nur: 31 is described by Buya Hamka as "women cover their genitals according to their respective cultures". In this case, the way of dressing for example in the West and the East is not the same. Al-Qur'an, as mentioned in Tafsir al-Azhar, is not a fashion book that explains the details of clothing that must be worn by women.

According to Buya Hamka, what is desired in this word are clothes that show a sense of faith in Allah SWT as well as clothes that show modesty. The clothes in question are clothes that do not show off the body to be a male spectacle. In this case, even though it covers the genitals but has tight stitches, for example, then it does not meet the requirements.

Aurat, explained by Buya Hamka in the book 101 Problems of Life, is distinguished between genitalia in prayer and genitalia outside of prayer. Aurat in prayer is the whole body except the face and palms. As for the genitalia outside of prayer, it is practiced in a polite, proper manner, and attracts the attention of men.

A different opinion was conveyed by Quraish Shihab in Tafsir al-Misbah related to QS Al-Ahzab: 59 stating that this verse does not command a Muslim woman to wear the hijab. For this alumnus of Al-Azhar University at that time, it seemed that women had used it but had not met the desired criteria, which was to be stretched all over the body. This editorial applies to those who are veiled and those who are not.

In the book Insights of the Qur'an, even though this verse has a commanding tone, according to Quraish Shihab, not all commands are mandatory in nature. Based on the hadith related to the hijab, he also concluded that what was meant was the command "should" not "should". In addition, QS. Al-Nur: 31 does not mention the limits of the genitals so it is not certain which parts must be covered. Quraish Shihab even quoted an opinion stating that the hijab is an Arab tradition that cannot be imposed on other traditions and customs.

These two views are contradictory. Quraish Shihab stated that the hijab is not mandatory and Buya Hamka is the opposite. One can choose any of these opinions according to careful steadiness. Both are scholars who are qualified in their fields so they deserve to be backed up.

For the author, if someone chooses to wear the hijab with their own awareness, then this is a choice that should be respected. It is also a good choice. However, this does not mean having the "privilege" or "privilege" to regard those who are different as unkind or not worthy of being treated well. The wide veil does not mean that it is permissible to view the standard veil as lacking syar'i.

Hijab also does not mean that it can justify that the mass of masons on the roadside may tempt, even harass, those who are not veiled. At the same time, the mas-mas also have no right to claim that they have a license to seduce, even harass, those who are not veiled. To tease is to tease. Harassment is still harassing. Both are not tolerable at all. Fellow Muslims should not hurt, right? Wallahu A'lam