<![CDATA[This research is motivated by the differing views held by two scholars—both belonging to the Shafi’i school of thought, namely Sheikh Muhammad Sa’id Ramadan al-Buti and Sheikh Ali Jumu’ah—regarding the ruling on the use of the face veil (niqab) by Muslim women. In Islam, clothing serves as a means to cover the awrah (intimate parts of the body that must be concealed), as commanded in the Qur’an—specifically Surah Al-Ahzab, verse 59, which establishes the obligation for Muslim women to cover their awrah using the jilbab. However, there are differing scholarly interpretations regarding the boundaries of the awrah, particularly whether the face and hands fall within the scope of what must be covered. Sheikh Ali Jumu’ah maintains that the face and hands are not part of the awrah; thus, the face veil is not obligatory but rather an Arab tradition that need not be adopted. Conversely, Sheikh al-Buti asserts that the face veil is mandatory to preserve modesty and prevent fitnah (temptation or social discord) in the modern era. These divergent views necessitate an in-depth examination of the istidlal (legal inference) methods and legal arguments employed by both scholars in establishing their respective rulings. The research questions addressed in this thesis are: What are the views of Sheikh Muhammad Sa’id Ramadan al-Buti and Sheikh Ali Jumu’ah regarding the ruling on the use of the face veil for Muslim women? How can the istidlal methods of Sheikh Muhammad Sa’id Ramadan al-Buti and Sheikh Ali Jumu’ah be analyzed? This study is a form of library research utilizing a qualitative approach with a descriptive-comparative method. The primary sources consist of works by Sheikh Muhammad Sa’id Ramadan al-Buti and Sheikh Ali Jumu’ah relevant to the study, while secondary sources include works by other thinkers addressing the ruling on the face veil. Research findings reveal that Sheikh Sa’id Ramadan al-Buthi views the face veil (niqab) as part of Sharia, basing this on a textual and contextual understanding of Quranic verses and Hadith, as well as considerations of public interest (maslahah) regarding the preservation of honor and the prevention of fitnah (social discord or temptation) within the current social context of the Muslim community. His method of legal derivation (istinbath) integrates scriptural evidence with social realities to establish the obligation of the face veil for Muslim women. Conversely, Sheikh Ali Jum’ah asserts that the face veil is not a Sharia obligation but rather a cultural tradition lacking definitive (qath’i) scriptural evidence mandating it. He distinguishes between the hijab—which is obligatory—and the face veil—which is a recommended (sunnah) choice—while emphasizing the importance of considering social context and custom (‘urf) in determining the ruling on the face veil and rejecting excessive attitudes that could lead to communal division. Thus, this study highlights fundamental differences in the views and legal derivation methods of the two scholars, reflecting the dynamics of ijtihad and the diversity of interpretations within contemporary fiqh (Islamic jurisprudence).]]>
