Critical Study Of Muhammad Syahrur's Hermeneutics On The Veil And Its Relevation In The Indonesian Context
DOI:
https://doi.org/10.51601/ijersc.v4i5.706Abstract
The developments that continued until the 19th century were the starting point for
the revival of the Arab world. A strong desire to rise to what is called the era of
modernity. One form of responding to the progress of knowledge in Islamic studies
is the emergence of academics or researchers with various innovations they
promote. One of them is Muhammad Syahrur. He is a well-known reformer in the
world of interpretation of the Qur’an and Hadith. The breakthroughs made in
reinterpreting the texts made him a barometer for analyzes in studying the texts of
the Qur'an and Hadith. The empirical framework of thinking through the hudud
theory approach which is used as an approach in interpreting the Qur’an makes him
a progressive Islamic figure who tries to escape the influence of the hegemony of
classical interpretation which he considers no longer able to answer the problems of
the reality of a quite dynamic society. This research will focus on Syahrur's
perspective in reinterpreting the concept of the veil in the Qur’an. This research will
attempt to reveal the differences between Syahrur's interpretation and classical
ulama and how it is relevant to the realities of contemporary society.
Downloads
References
According to him, even though the commands in the Qur’an were given to the wives of the Prophet SAW. but it
also binds all Muslim women.
According to him, clothing that is in accordance with Islamic law is clothing that can cover the entire body, apart
from the face and palms. And it is also recommended that women wear clothes that are not tight, because narrow
clothes can shape a woman's body, don't wear thin, see-through clothes so that parts of the woman's body in the
clothes are visible. In fact, if he is worried about slander, he is required to wear a face and palm covering,
clothing that is in accordance with Islamic law, namely clothing that can cover his face and palms.
According to him, women are not obliged to wear the hijab (veil) because the hijab (veil) is an Arab cultural
custom, which is done because of tradition, not because of obligation. The use of the hijab (veil) is adjusted to
the situation and conditions of need. Women who cover their entire body or except their face and palms have
carried out the text of the verses of the Koran, perhaps even excessively. However, at the same time, it is
unreasonable for us to say to those who do not wear a headscarf, or reveal half their arms, that they have
definitely violated religious instructions. Source: Shihab, M. Quraish, Jilbab pakaian wanita Muslimah, Lentera
Hati, Jakarta, 2004, pp. 166.
According to him, the hijab (veil) must be emphasized because it is a form of Islamic teachings and has positive
values for the interaction between men and women. However, five years later, he refuted his own defense in his
book "Tahrir Al-Mar'ah". According to him, the hijab (veil) was only an Arab tradition and not an obligation in
the Islamic religion. So it is very possible to change the tradition of wearing the hijab (veil) in accordance with
the demands of the times, such as the hijab tradition in Greece or Europe. Source: Amin, Qasim, Tahrir alMar'ah, Dar al-Ma'arif, Egypt, 1899, pp. 81.
According to him, the hijab (veil) is not mandatory. According to him, the hijab (veil) is a product of Arab
culture. In fact, he said that the verse about the hijab (veil) does not contain the legal provisions of qat'i and the
hadiths which are references regarding the obligation to wear the jilbab or hijab are Ahad hadiths which cannot
be used as a permanent legal basis. If women had to wear the hijab (veil), the impact would be big. Source:
Muis, Fahrur, Jilbab dalam Pandangan Al-Quran: Kritik terhadap atas Penafsiran Quraish Shihab atal Jilbab
dalam tafsir al-Misbah, in http://fokammsi.wordpress.com/2023/05/23.
Muslimah, Inilah Hukum Menggunakan Jilbab, Islampos, 2023/04/22.
Rusyd, Ibn, Bidayāh al-MujtahĨd wa Nihayāh al-MuqtasĨd, Dar al-Fikr, Beirut, 1992, pp. 83.
Rusyd, Ibn, Bidayāh al-MujtahĨd, p. I, pp. 165.
Simamora, R. N. H., & Elviani, S. (2022). Carbon emission disclosure in Indonesia: Viewed from the aspect of
board of directors, managerial ownership, and audit committee. Journal of Contemporary Accounting, 1-9.
Hermeneutika Filosofis Hans-Georg Gadamer; Hakikat Interpretasi, geger.id, 17/04/2023.
Moleong,LexyJ.,Metodologi Penelitian Kualitatif, Edisi Revisi, PT.Remaja Rosdakarya Bandung,2013,pp. 28.
Syahrur, Muhammad, al-Kitab wa al-Qur’an: Qira’ah al-Mu’asirah, al-Ahali li al-Tiba’ah wa al-Nasyr wa alTawzi’, Damaskus, 1991.
Syahrur,Muhammad,Prinsip dan Dasar Hermeneutika Hukum Islam Kontemporer,eLSAQ Press,Yogyakarta,
Sarkum, S., Syamsuri, A. R., & Supriadi, S. (2020). The role of multi-actor engagement. Journal of Open
Innovation: Technology, Market, and Complexity, 6(4), 176.
Daud, Fathonah K., Jilbab, Hijab Dan Aurat Perempuan (Antara Tafsir Klasik, Tafsir Kontemporer Dan
Pandangan Muslim Feminis), Jurnal Studi Keislaman,.[3],1, STAI Al Hikmah Tuban, 2013.
Iskandar, Riki, & Danang Firstya Adji, Menutup Aurat Dalam Pandangan Ulama Kontemporer , bing.com,
/05/2023.
Asnawan, Oqik Suherlan, Hermeneutika Pembebasan Farid Esack, 2023-06-30, Hermeneutika Pembebasan
Farid Esack | Jurnal Filsafat Indonesia (undiksha.ac.id).
Supriadi, ., Dalimunthe, R. F., Lumbanraja, P., & Tarmizi, H. B. (2021). The Antecedent Of Educational Staff
Contextual Performance In Medan City Private Universities. Archives of Business Research, 9(2), 316–338.
Sri, R., Mahdi, F., Julkarnain, J., Kurnia, H. N. T., & Habibie, A. (2022). Intellectual capital and islamic
corporate social responsibility on the financial performance of sharia commercial banks in Indonesia. In E3S
Web of Conferences (Vol. 339, p. 05003). EDP Sciences.
Kurnianingsih, H. T., & Rahayu, S. (2020). Financial Performance Assessed From Economic Value Edded
(EVA) and Market Value Added (MVA) Cases in the Cosmetics Sub-Sektor and Household Needs Listed On the
BEI. Budapest International Research and Critics Institute, 3(4), 3179-3184.
Downloads
Published
How to Cite
Issue
Section
License
Copyright (c) 2023 International Journal of Educational Research and Social Sciences (IJERSC)
This work is licensed under a Creative Commons Attribution 4.0 International License.
