Allaah says (interpretation of the meaning):
“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft‑Forgiving, Most Merciful”
[al-Ahzaab 33:59]
In the Sunnah there are many ahaadeeth, such as: the Prophet (peace and blessings of Allaah be upon him) said: “The woman in ihraam is forbidden to veil her face (wear niqaab) or to wear the burqa’.” This indicates that when women were not in ihraam, women used to cover their faces.
This does not mean that if a woman takes off her niqaab or burqa’ in the state of ihraam that she should leave her face uncovered in the presence of non-mahram men. Rather she is obliged to cover it with something other than the niqaab or burqa’, on the evidence of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) who said: “We were with the Prophet (peace and blessings of Allaah be upon him) in ihraam, and when men passed by us, we would lower the khimaar on our heads over our faces, and when they moved on we would lift it again.”
He also said:
It is OK to cover the face with the niqaab or burqa’ which has two openings for the eyes only, because this was known at the time of the Prophet (peace and blessings of Allaah be upon him), and because of necessity. If nothing but the eyes show, this is fine, especially if this is customarily worn by women in her society.
Ibn Taymiyah (may Allaah have mercy on him) said:
“Allaah commands women to let the jilbaab come down (over their faces) so that they will be known (as respectable women) and not be annoyed or disturbed. This evidence supports the first opinion. ‘Ubaydah al-Salmaani and others stated that the women used to wear the jilbaab coming down from the top of their heads in such a manner that nothing could be seen except their eyes, so that they could see where they were going. It was proven in al-Saheeh that the woman in ihraam is forbidden to wear the niqaab and gloves. This is what proves that the niqaab and gloves were known among women who were not in ihraam. This implies that they covered their faces and hands.”
Allaah says (interpretation of the meaning):
“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)…”
[al-Noor 24:31]
Ahmad said: the adornment which is apparent is the clothing. And he said: every part of a woman is ‘awrah, even her nails. It was narrated in the hadeeth, ‘The woman is ‘awrah,’ This includes all of the woman. It is not makrooh to cover the hands during prayer, so they are part of the ‘awrah, just like the feet. Analogy implies that the face would be ‘awrah were it not for the fact that necessity dictates that it should be uncovered during prayer, unlike the hands.”
Sharh al-‘Umdah, 4/267-268.
It was narrated that ‘Aa’ishah (May Allah be Pleased with her) said: “The riders used to pass by us when we were with the Messenger of Allaah (peace and blessings of Allaah be upon him) in ihraam. When they came near, each of us would lower her jilbaab from her head over her face, and when they passed by we would uncover (our faces).”
Narrated by Abu Dawood, 1833; Ahmad, 24067
It is well known that a woman should not put anything over her face when she is in ihraam, but ‘Aa’ishah and the Sahaabiyaat (women of the Sahaabah) who were with her used to lower part of their garments over their faces because the obligation to cover the face when non-mahrams pass by is stronger than the obligation to uncover the face when in ihraam.
It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “May Allaah have mercy on the women of the Muhaajireen. When Allaah revealed the words (interpretation of the meaning)
‘and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)…”
[al-Noor 24:31], they tore their aprons and covered their faces with them.”
(Narrated by al-Bukhaari, 4480)
It was narrated from ‘Aa’ishah (May Allah be Pleased with her) … that Safwaan ibn al-Mu’attal al-Sulami al-Dhakwaani was lagging behind the army. He came to where I had stopped and saw the black shape of a person sleeping. He recognized me when he saw me, because he had seen me before hijaab was enjoined. I woke up when I heard him saying ‘Inna Lillaahi wa inna ilayhi raaji’oon (verily to Allaah we belong and unto Him is our return),’ when he saw me, and I covered my face with my jilbaab.”
(Narrated by al-Bukhaari, 3910; Muslim, 2770)
It was narrated from ‘Abd-Allaah that the Prophet (peace and blessings of Allaah be upon him) said: “The woman is ‘awrah and when she goes out the Shaytaan gets his hopes up.”
(Narrated by al-Tirmidhi, 1173)
Verily Allah give strength to all those who follow his commands. He open doors of the Hearts of the people He loves. May Allah Give us a chance to follow what ever He said truely, faithfully and completely.
Fataawa al-Mar’ah al-Muslimah, 1/399
Allaah says (interpretation of the meaning):
“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allaah to forgive you all, O believers, that you may be successful”
[al-Noor 24:31]
The evidence from this verse that hijab is obligatory for women is as follows:
(a) Allaah commands the believing women to guard their chastity, and the command to guard their chastity also a command to follow all the means of doing that. No rational person would doubt that one of the means of doing so is covering the face, because uncovering it causes people to look at it and enjoy its beauty, and thence to initiate contact. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The eyes commit zina and their zina is by looking…” then he said, “… and the private part confirms that or denies it.” Narrated by al-Bukhaari, 6612; Muslim, 2657.
(b) Allaah says (interpretation of the meaning): “…and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) …”. The jayb (pl. juyoob) is the neck opening of a garment and the khimaar (veil) is that with which a woman covers her head. If a woman is commanded to draw her veil over the neck opening of her garment then she is commanded to cover her face, either because that is implied or by analogy. If it is obligatory to cover the throat and chest, then it is more appropriate to cover the face because it is the site of beauty and attraction.
(c) Allaah has forbidden showing all adornment except that which is apparent, which is that which one cannot help showing, such as the outside of one's garment. Hence Allaah says (interpretation of the meaning): “…except only that which is apparent …” and He did not say, except that which they show of it. Some of the salaf, such as Ibn Mas’ood, al-Hasan, Ibn Sireen and others interpreted the phrase “except only that which is apparent” as meaning the outer garment and clothes, and what shows from beneath the outer garment (i.e., the hem of one’s dress etc.). Then He again forbids showing one’s adornment except to those for whom He makes an exception. This indicates that the second adornment mentioned is something other than the first adornment. The first adornment is the external adornment which appears to everyone and cannot be hidden. The second adornment is the inward adornment (including the face). If it were permissible for this adornment to be seen by everyone, there would be no point to the general wording in the first instance and this exception made in the second.
(d) Allaah grants a concession allowing a woman to show her inward adornments to “old male servants who lack vigour”, i.e. servants who are men who have no desire, and to small children who have not reached the age of desire and have not seen the ‘awrahs of women. This indicates two things:
1 – That showing inward adornments to non-mahrams is not permissible except to these two types of people.
2 – That the reason for this ruling is the fear that men may be tempted by the woman and fall in love with her. Undoubtedly the face is the site of beauty and attraction, so concealing it is obligatory lest men who do feel desire be attracted and tempted by her.
(e) The words (interpretation of the meaning): “And let them not stamp their feet so as to reveal what they hide of their adornment” mean that a woman should not stamp her feet so as to make known hidden adornments such as anklets and the like. If a woman is forbidden to stamp her feet lest men be tempted by what they hear of the sound of her anklets etc., then what about uncovering the face?
Which is the greater source of temptation – a man hearing the anklets of a woman whom he does not know who she is or whether she is beautiful, or whether she is young or old, or ugly or pretty? Or his looking at a beautiful youthful face that attracts him and invites him to look at it?
Every man who has any desire for women will know which of the two temptations is greater and which deserves to be hidden and concealed.
Allaah says (interpretation of the meaning):
“And as for women past childbearing who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allaah is All‑Hearer, All‑Knower”
[al-Noor 24:60]
The evidence from this verse is that Allaah states that there is no sin on old women who have no hope of marriage because men have no desire for them, due to their old age (if they discard their outer clothing), subject to the condition that their intention in doing so is not to make a wanton display of themselves. The fact that this ruling applies only to old women indicates that the ruling is different for young women who still hope to get married. If the ruling on discarding the outer clothing applied to all, there would be no point in singling out old women here.
The phrase “in such a way as not to show their adornment” offers further proof that hijab is obligatory for young women who hope to marry, because usually when they uncover their faces the intention is to make a wanton display (tabarruj) and to show off their beauty and make men look at them and admire them etc. Those who do otherwise are rare, and the ruling does not apply to rare cases.
When the Prophet (peace and blessings of Allaah be upon him) commanded that women should be brought out to the Eid prayer place, they said, “O Messenger of Allaah, some of us do not have jilbaabs.” The Prophet (peace and blessings of Allaah be upon him) said, “Let her sister give her one of her jilbaabs to wear.” Narrated by al-Bukhaari and Muslim.
This hadeeth indicates that the usual practice among the women of the Sahaabah was that a woman would not go out without a jilbaab, and that if she did not have a jilbaab she would not go out. The command to wear a jilbaab indicates that it is essential to cover. And Allaah knows best.
Complied By: Bushra Meraj
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