DIFFERENCES OF JILBAB AND VEHICLES IN ISLAMIC Sharia
By: KH. Muhammad Shiddiq Al-Jawi
At this time the general public in Indonesia defines the veil as a veil. The use of the term hijab to show the meaning of the veil like this is inappropriate. Because there are actually differences between the veil with the veil.
Veil in the Qur’an is referred to as “khumur” (plural of khimaar) not by the term “veil”. The word “khumur” is found in the word of Allah SWT (meaning), “And let them (the women) cover the veil over their chests.” (Arabic: walyadhribna bi-khumurihinna ‘ala juyuubihinna).” (Surat An Nuur : 31).
Imam Ibn Kathir in his book Tafsir Ibn Kathir explained that what was meant by “khimaar” was anything that was used to cover the head (maa yughaththa bihi ar ras`su) (Tafsir Ibnu Kathir, 4/227). In other words, the interpretation of the word “khimaar” if transferred to Indonesian means the veil. This is what is now mistakenly called “hijab” by the general public of Indonesia.
As for the term “hijab” in the Qur’an, there is in the plural form, namely “jalaabiib”. The Qur’anic verse that mentions the word “jalaabiib” is the word of Allah SWT (meaning), “O Prophet, say to your wives, daughters, and the wives of believers, ‘Let them extend their veil throughout their body. ” (Arabic: yudniina ‘alaihinna min jalaabibihinna). (Surat al-Ahzab : 59).
Interpreting this verse, Imam Al Qurthubi said, “The word jalaabiib is the plural form of the veil, that is, clothes that are larger in size than a veil (akbar min al khimar). It is reported that Ibn Abbas and Ibn Mas’ud argued that the veil means ‘ar ridaa’ (a kind of robe / robe).
Some argue the veil is al qinaa ‘(woman’s head covering or veil). Valid opinion, the veil is a shirt that covers the entire body (al tsaub alladzy yasturu jamii ‘al body). ” (Imam Al Qurthubi, Tafsir Al Qurthubi, 14/107).
From the statement of Imam Al Qurthubi above, it is clear that the scholars differed on the meaning of “veil”. Indeed there is a qaul (opinion) that says “hijab” means “al qinaa” which can be referred to as “female headache” or can also be interpreted as “veil” (something that covers the face, maa yasturu bihi al wajhu). (A.W. Munawwir, Al Munawwir Dictionary, p. 1163; Mu’jam Lughah Al Fuqaha`, p. 283).
Perhaps this qaul is well-known in Indonesia, so that the veil is more popularly interpreted as a veil.
But the qaul is considered weak by Imam Al Qurthubi, so he strengthens the opinion that the veil is not a veil or veil, but clothes that cover the whole body (al tsaub alladzy yasturu jamii ‘al body). ” (Imam Al Qurthubi, Tafsir Al Qurthubi, 14/107).
Opinions that are considered diligent (strong) by Imam Qurthubi are actually more famous in the books of commentaries or dictionaries. In the Al Mu’jamul Wasith dictionary, for example, it is mentioned that the veil is a shirt that covers the entire body (al tsaub al musytamil ‘ala al jasadi kullihi).
Jilbab also means what is worn by women on their clothes like milhafah (coat / clothes brackets) (maa yulbasu fauqa tsiyaabiha ka al milhafah). (Al Mu’jamul Wasith, p. 126).
In line with that, according to Sheikh Rwwas Qal’ah Jie, the hijab is a loose shirt worn by a woman over her clothes (work clothes / house) (tsaub wasi ‘talbasuhu al mar`ah fauqa tsiyaabiha) (Rawwas Qal’ah Jie , Mu’jam Lughah Al Fuqaha`, p. 126).
Likewise, according to Sheikh Wahbah Zuhaili in his book At Tafsir Al Munir fi Al ‘Aqidah wa Al Shari’ah wa Al Manhaj, he gives a similar meaning to the word hijab.
Jilbab according to Sheikh Wahbah Zuhaili is a long shirt (al mula`ah) worn by women such as the robe, or clothes that cover the entire body. (Wahbah Zuhaili, At Tafsir Al Munir, 22/114).
In conclusion, the veil is different from the veil. Jilbab means not a head covering, but a loose dress that is worn over house clothes.
Allah knows best bisshowwab.