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Hijab: The Muslim's Veil

By Zimaam Zayn

Assalamu Alykum, brothers and sisters. In this era of fitnah, there are somethings which we can't avoid to discuss such as gender interactions and issues related to free-mixing. I've been refraining myself from writing on this issue because it is too controversial amongst scholars, but I couldn't find a good book to recommend so I took charge of writing an article myself.

This is first part of that writing and we will deal with issue of hijab here, in the next article InshaAllah we will discuss gender interactions as the two topics are closely related.

Introduction

In Islam the clothing are both physical and spiritual, when we discuss physical clothings we need to understand an Islamic concept called awrah, which means the intimate parts of the body that are required to be covered following the commands of Allah.

Awrah of mens:

The awrah of man is the area between the navel and the knee; as for the navel and the knee themselves, they are not part of the awrah.  (This is opinion of Sh. ibn 'Uthaymin in Ash-Sharh al-Mumti‘, 2/160)

Those who have issue with hijab and say that why only girls should hijab, must remember that Allah (S.W.T) first commanded males to lower their gaze then asked females to lower gaze and do hijab in Qur'an 24:30-31

Woman’s awrah in front of mahrams:

The ‘awrah of a woman in front of her mahram such as her father, brother and nephew is her entire body except that which usually appears such as the face, hair, neck, forearms and feet. Allah says (interpretation of the meaning):

“…and not to show off their adornment except only that which is apparent, and to draw their veils all over Juyubihinna (i.e. their bodies, necks and bosoms - some scholars include face) 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.” [al-Nur 24:31]

(Her mahrams also includes her kafir relatives, so she can also unveil in front of them in same manner as there is no chance of fitnah.)

This means a girl can be allowed to show her face, hands, hairs, neck and all visible parts in normal clothing which are hidden by abaya, in her home if there are only mahrams in it. It should be noted that her awrah in front of her mahram does not include ankles and as adornments are also worn on legs.

Woman’s awrah in front of other women:

What is established among the jurists is that the awrah of women in front of other women is the area between the navel and knee, whether the woman is her mother or sister or is not her mahram. This does not mean that she should dress like that in front of them; a modest woman always cares for dignity and chastity.

Women's awrah in front of non-mahram males:

This is the most important part of this discussion. A woman’s mahram is someone she cannot marry due to close blood ties (e.g., father, grandfather, son, brother, uncles, nephews), breastfeeding (e.g., brother and husband of a woman who breastfed her), or marriage relations (e.g., husband’s relatives, mother’s husband) - other than these relations are all non-mahrams based on following Qur'an verse:

“… 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…” [al-Nur 24:31]

Since a girl can marry her cousins, they are non-mahram for her. Also, a woman’s mahrams through rada'ah (breastfeeding) are the same as her mahrams through blood ties (see Sahih Muslim bi Sharh al-Nawawi, 10/22).

So what are the requirements of women’s clothing in front of non-mahrams?

As already stated in Qur'an [al-Nur 24:31], she is required to wear an outer covering which is required to be loose - or at least such that her body is not seen.

Abu Salih reported: Abu Huraira (R.A), may Allah be pleased with him, said, “Some women are clothed but naked, inclining to evil and seducing with it. They will not enter Paradise, nor smell its fragrance, even though it can be found from a distance of five hundred years of travel.” al-Muwaṭṭ̣a’ 1694 (Sahih)

Scholars of Hadith have stated that this means they would wear so tight clothing which will make their body postures visible.

One thing to be noted is that in her awrah she is to cover ankles in front of non-mahrams as is narrated:

Ibn ‘Umar (R.A) said: The Messenger of Allah (S.A.W) (blessings and peace of Allah be upon him) said: “Whoever lets his garment drag out of pride, Allah will not look at him on the Day of Resurrection.” Umm Salamah (R.A) said: What should women do with their hems? He said: “They should let them down a hand span.” She said: Then their feet will show. He said: “Then let it down a cubit, but no more than that.” (Narrated by al-Tirmidhi, 1731) He said: This is a sahih hasan hadith. Also narrated by al-Nasa’i (5336). The hadith was classed as sahih by al-Albani in al-Silsilah al-Sahihah, 1864.

Unfortunately, in this modern digital period, many of our scholars have stated that wearing Niqab (which is covering Face & Hands along with Hijab) is mandatory, and many Muslims see others who wear Hijab (Abaya [body-covering] & Head-scarf) as someone who is secular or modernist. I want to clarify that, those who wear Niqab are superior in modesty and are more secure from Fitnah, and also I recommend that when you live in countries where Muslims are not in majority (like India), then you should try to practice Niqab - as it is safer. But this does not mean it's a sin to not cover the face.

Before presenting my evidences I want to clarify that Allah (S.W.T) has condemned those who prohibit what He has not prohibited (in following verses of Qur'an 5:87, 6:140, 6:150, 7:32, 10:59, and 16:116) - so our opponents on this issue must keep this in mind that whatever we are presenting is from Qur'an and Sunnah and the right understanding of our Imams.

The scholars who say that Niqab is mandatory use the following verses from Qur'an as proof:

“…and not to show off their adornment except only that which is apparent, and to draw their veils all over Juyubihinna 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.” [al-Nur 24:31]
O you prophet (S.A.W), tell your wives and your daughters and the women of the believers to lower their outer garments. This is better so that they will be recognised and not harmed. Allah (S.W.T) is Forgiver, Merciful. (Qur'an 33:59)
O you who have believed, do not enter the houses of the Prophet (S.A.W) except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet (S.A.W), and he is shy of [dismissing] you. But Allah (S.W.T) is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah (S.A.W) or to marry his wives after him, ever. Indeed, that would be in the sight of Allah (S.W.T) an enormity. (Qur'an 33:53)

In these verses, they say that Allah (S.W.T) has commanded:

First we will clarify to our reader that, there is no verse in Qur'an which explicitly states that women should cover her face; these are just the scholars' interpretations of Qur'an (and mostly in a wrong manner).

As for the first verse, the word 'Khimar' does not mean 'hijab'. Allah (S.W.T) has previously said in Qur'an 7:26: "O Children of Adam, We have brought down to you garments to cover your bodies, as well as for adornment, yet the garment of reverence is the best. These are some of God's signs. May you take heed."

In this verse, Allah (S.W.T) used the word 'Hijab' for cover or veil, hence in no way are Hijab and Khimar the same.

To understand the meaning of the word Khimar, we should refer to Arabic dictionaries:

For example, in Kitab al-ʿAyn by al-Farahidi (d. 170/790), the first ever dictionary of the Arabic language and one of the earliest dictionaries overall known to us, it states:

“The jilbab is a garment larger than a head covering (khimar), smaller than a robe (rida’) with which a woman covers her head and her chest.” (Al-Khalil b. Ahmad al-Farahidi, 1982, Kitab al-‘Ayn, ed. Mahdi al-Makhzumi, Ibrahim as-Samarraʼi, Baghdad: Wizarat ath-Thaqafa wa-l-Iʻlam; Dar ar-Rashid, Vol. 6, p. 132)

And in the dictionary Tahdhib al-lugha by Abu Mansur al-Azhari (d. 370/980), it states:

“And the khimar is what a woman covers her head with.” (Al-Azhari, 2001, Tahdhib al-lugha, ed. Muhammad ʻAwad Murʻib, Beirut: Dar Ihya’ at-Turath al-‘Arabi, Vol 7, p. 162)

These same meanings are reproduced in other renowned works, such as the dictionaries Lisan al-‘Arab by Ibn Manzur (d. 711/1312) and Taj al-‘arus by Murtada al-Zabidi (d. 1205/1790).

Ibn ‘Atiyya (d. 542/1141) explains the scenario for revelation of this verse at the time of the Holy Prophet (S.A.W) in his exegetical work al-Muharrar al-wajiz in the following words:

“And the reason for this verse (i.e 24:31) was that there were women at that time who, while they covered their heads with head coverings, these clothes hung down behind their backs.” (Ibn ‘Atiyya, 2001, al-Muharrar al-wajiz fi tafsir al-Kitab al-‘Aziz, ed. ʻAbd as-Salam ʻAbd ash-Shafi Muhammad, Beirut: Dar al-Kutub al-‘Ilmiyya, Vol. 4, p. 178)

I would like to quote a statement of Sh. Albani related to this issue he says: "The word khimaar linguistically means only a head covering. Whenever it is mentioned in general terms, this is what is intended. For example, in the hadeeths on wiping (mas-h) on the khimaar and the prophetic statement, “The salaah of a woman past puberty will not be accepted without a khimaar.” This hadeeth confirms the invalidity of their misinterpretation (who say khimar covers face), because not even the extremists themselves — much less the scholars — use it as evidence that the covering of a woman’s face in salaah is a condition for its validity. They only use it as proof for covering the head." [Sh. Albani is saying that those who oppose us in this meaning and say khimar covers face also agree with this hadith and here they say khimar doesn't include face, as we know that a woman cannot pray with a covered face.]

When this verse was revealed, the reaction of sahaba was recorded especially those women who did not possess a head covering, of course, had to procure one. This is clear from the reaction of the women of that time to the revealed verses, which is mentioned in authentic ahadith. The narrations of a hadith are cited by al-Bukhari in his Sahih, which are related to the revelation of this ayat as:

“It is reported from Safiyya bint Shayba (R.A) that ‘A’ishah (R.A) used to say: When the verse ‘and that they draw their head coverings over their bosoms’ was revealed, the women [of the Ansar] took their aprons and tore them from the edges and used them as head coverings.” (Bukhari, Hadith no. 4759)

The expression ikhtamarna biha, which appears at the end of these narrations, does not mean, “they covered their faces with them,” but rather “they used them as a khimar,” and we have already seen the meaning of khimar is headscarf.

I would like to cite another hadith by Abu Dawud in his Sunan: “It is reported from Umm Salama (R.A) that she said: When ‘that they should draw close to them portions of their (loose) outer coverings’ was revealed, the women of the Muslim inhabitants of Medina left [their houses] so covered as if there were crows on their heads.” (Sunan Abi Dawud, Hadith no. 4101)

Here, too, it is clear that the women covered their heads, not face.

Some evidence they cite from hadith includes the following hadith:

In which Aisha (R.A) narrated the incident of the slander on her: "I headed towards my position where I was, and I assumed that they would find me missing and come back for me. While I was sitting at my place, my eyes overcame me and I slept. Ṣafwān ibn al-Muʿaṭṭal al-Sulamī al-Dhakwānī was behind the army, and he proceeded in the morning to where I was resting and saw the shape of a person sleeping. He recognized me when he saw me, as he had seen me before hijab. I woke up when he said “innā li-llāhi wa-innā ilayhi rājiʿūn” upon recognizing me, so I covered my face with my jilbāb. By Allah he did not say to me a word and nor did I hear from him anything besides “innā li-llāhi wa-innā ilayhi rājiʿūn...” (Ṣaḥīḥ al-Bukhārī, Hadith no. 4750)

It's clear that this happened after the revelation of verse for hijab. And after that, Safwān had never seen her till this incident. Then you will ask, so are females required to cover face and how does other narrations we have quoted above fit in this context?

What I can say is that, interactions between men and women reveal that, post-hijab revelation, the rules of gender interaction and physical covering became more stringent. Hence a man might not see certain women anymore, if they decided to cover their faces or limit their outings. However, this does not mean that all face-to-face interactions were prohibited, as clarified by the following hadith:

A group of people from Banū Hāshim entered the house of Asmāʾ bint ʿUmays (R.A) and then Abū Bakr (R.A) entered and she was his wife at that time. He saw them and disapproved of it, and he mentioned it to Allah’s Messenger (S.A.W) and said: “I only saw good [in my wife].” Thereupon, Allah’s Messenger (S.A.W) said: “Indeed Allah has made her immune from all this.” Then Allah’s Messenger (S.A.W) stood on the pulpit and said: “After this day no man should enter upon a woman whose husband is absent, except when he is accompanied by one or two men.” (Ṣaḥīḥ Muslim, Hadith no. 2173.)

According to this, if a woman is with her spouse or if she meets more than one person at a time, she does not require a face covering.

This incident didn't happen in the pre-hijab period as Asmāʾ bint ʿUmays (R.A) married Abū Bakr (R.A) after her husband Jāʿfar ibn Abī Ṭālib (R.A) passed away in the eighth year AH, and the hijab was mandated before the sixth year AH (see Ibn al-Mulaqqin, al-Tawḍīḥ 25:128).

Another narration which supports our opinion is the hadith of Jareer (R.A) in which he said, “I asked Allah’s Messenger (S.A.W) about the sudden inadvertent glance and he instructed me to look away.”

Al-Qaadee Iyaad commented on this, “The scholars, may Allah (S.W.T) have mercy on them, have said that there is proof in this hadeeth that it is not wajib for a woman to cover her face in the street. Instead, it is a recommended Sunnah for her to do so and it is wajib for the man to lower his gaze from her at all times, except for a legislated purpose.”

Another narration they use is from Sahih Muslim,

it is mentioned that, ‘no one recognized the women because of the darkness of the early morning (when they came out for Fajr Salah). This narration itself states that it was not due to face covering but due to darkness that they were not recognized.

Another narration they present is this:

"Umm Salama (R.A) states, “I was with the Messenger of Allah (S.A.W) along with Maymūna (R.A) when Ibn Umm Maktūm (R.A) [who was blind] came to visit him. This incident took place after the order of hijab. The Prophet (S.A.W) told us to hide ourselves from him (i.e., observe hijab). We said: ‘O Messenger of Allah (S.A.W), he is blind and is unable to see us, nor does he know us.’ He replied: ‘Are you also blind and unable to see him?'” (Jāmiʿ al-Tirmidhī, no. 2778. Imam al-Tirmidhi said that the hadith is ḥasan ṣaḥīḥ but that Imam Aḥmad refers to the hadith as “strange (ʿajīb),” which indicates that he deemed it weak. See Ibn Qudāma, al-Mughnī (Maktabat al-Qāhira), 7:106)

Albani says about those who use this hadith that, "They took this position in spite of the fact that the narration was classified inauthentic by the leading verification experts among the hadeeth scholars like, Imam Ahmad, al-Bayhaqi and Ibn ‘Abdil-Barr. Al-Qurtubi"

Then he says, "It is unfortunate that they took this position, because the hadith’s chain contains an unknown narrator from whom only one person narrated along with its contradiction to what leading scholars have narrated."

Ibn Qutayba’s (R.A) response to this hadith is that the requirement of speaking from behind a barrier and the impermissibility of seeing non-maḥram men and vice versa was (only) specific to the wives of the Prophet (S.A.W).

Imam Abū Dāwūd comments on the hadith: "This is specific to the wives of the Prophet (S.A.W). The Prophet (S.A.W) said to Fāṭima bint Qays (R.A), “Spend your waiting period (ʿidda) in the home of Ibn Umm Maktūm (R.A) as he is blind, and you can remove your garments in his presence." (See Sunan Abū Dāwūd, no. 4112.)

Thus Imam Abū Dāwūd reconciles the hadith of Umm Salama (R.A) with the command given by the Prophet (S.A.W) to Ibn Umm Maktūm (R.A) and Fāṭima bint Qays (R.A) by explaining that Fāṭima (R.A) was not from the wives of the Prophet (S.A.W). Thus, she did not require a physical barrier while the wives of the Prophet (S.A.W) did.

I am a follower of the Hanbali school of thought and so quoting from my Fiqh book is essential, but let me also quote the opinion of all the other three schools:

For example, Ibn Hubayrah (R.A) al-Hambali stated in his book, al-Ifsaah, that the face is not considered ‘awrah in the three main schools of Islaamic law and he added, “It is also a narrated position of Imaam Ahmad.”

Ibn Qudaamah in al-Mughnee explained the reason for his preference in using the above opinion saying, “Because necessity demands that the face be uncovered for buying and selling, and the hands be uncovered for taking and giving.” (see work of Albani).

Our opinion becomes even stronger when opponents use inaccurate narrations (weak or fabricated hadiths). As Sh. Albani says, the hadith of ibn ‘Abbas (R.A) in which he states that women should cover one eye is inauthentic.

Finally, I would like to conclude our discussion on khimar with this quote:

In the books of al-Ṭaḥāwī, it is stated that the hijab of the Mothers of the Believers (R.A) after the revelation of the verse [of hijab] was of their physical selves (al-shakhṣ), contrary to the general [women], as looking at their face and hands is permitted with the condition of safety [from fitnah] (see Fayḍ al-Bārī, 3:223).

Coming to the next verse:

In the verse 33:59, the word used is 'jalabib' (the plural term of jilbāb), and for us there is sufficient evidence in the interpretation of the leading commentator on the Quran, Ibn ‘Abbaas (R.A), who explained the verse saying, “She should bring the jilbaab close to her face without covering it.” for this verse.

Also, Al-Baghawi mentioned it as the correct interpretation in his Tafseer (vol. 3, p. 518) saying, “It is the garment which a woman covers herself with worn above the dress (dir‘) and the headscarf.”

We have already quoted above Sunan Abi Dawud, Hadith no. 4101, which was narrated during the revelation of this verse (i.e., 33:59) as evidence that jilbab does not cover the face.

Al-Shawkani was of the view that a woman must cover her face with a jilbab in front of non-Mahram men, and he takes this from a Hadith about pilgrimage and comments about its meaning:

...[A'isha (R.A) said:] "The caravan would pass by us while we were with the Messenger of Allah (S.A.W), may Allah bless him and grant him peace, in a state of consecration (i.e., during the pilgrimage). When they came close to us, one of us would lower her jilbab from her head over her face, and when they passed by us, we would uncover it..." (Abu Dawud, 1833)

Sh. Albani has classified this hadith as weak. And also, this hadith is narrated about wives of the Prophet (S.A.W).

It should also be noted that in the state of iḥrām, women would not cover their faces. A number of early scholars disliked for a woman to cover her face even during optional ṭawāf, as they likened ṭawāf to prayer. For example:

Ibrāhīm ibn Nāfiʿ said, “I asked ʿAṭāʾ ibn Abī Rabāḥ regarding the woman who does ṭawāf of the House while covering her nose and mouth. He disliked it and said, ‘She is in ṣalāh." (Al-Fākihī, Akhbār Makka, graded authentic)

Ibn Baṭṭāl (d. 449 AH) and other scholars have deduced from the incident involving al-Faḍl b. ʿAbbās (R.A) that the stricter form of hijab, as applied to covering the face, was specific to the wives of the Prophet (S.A.W). (Ibn Baṭṭāl, Sharḥ Ṣaḥīḥ al-Bukhār 17:377)

Thus we can say that this weak hadith does not hold value, and even if we consider it, then one must keep in mind that women can't cover her face in Tawaf (as wives of the Prophet (S.A.W) were not doing so unless non-mahram appeared). And the stricter application of covering the face in Tawaf was only applied for wives of the Prophet (S.A.W), which is a part of conditions specific for them — like they should not remarry after the death of the Prophet (S.A.W). "...nor ever marry his wives after him. This would certainly be a major offence in the sight of Allah." (Qur'an 33:53) — keep in mind that the wives of the Prophet (S.A.W) were with him during the Tawaf, and it is likely that they were not including other women in their act of hiding their face.

Finally, last verse:

Qur'an states in 33:53 that wives of the Prophet (S.A.W) should speak with believers behind a veil or screen; we need to understand the importance of the revelation of this ayat:

‘ʿUmar (R.A) said, “O Allah’s Messenger! Pious and impious people enter upon you, so I suggest that you order the Mothers of the Believers to veil.” Allah (S.W.T) then revealed the verses of hijab. (Bukhari, Hadith no. 4790)

‘Anas ibn Mālik (R.A) said: “I understand this verse of hijab best. When Allah’s Messenger (S.A.W) married Zaynab bint Jāhsh (R.A), she was with him in the house, and he prepared a meal and invited the people [to it]. They sat down [after finishing their meal] and started chatting. So the Prophet (S.A.W) went out and then returned several times while they were still sitting and talking. So Allah revealed the verse: ‘O you who believe! Do not enter the Prophet’s houses until leave is given to you for a meal, [and then] not [so early as] to wait for its preparation... ask them from behind a screen’ (Qur’an 33:53). So the screen was set up and the people went away.” (Bukhari, Hadith no. 4792)

From that point onwards, whenever anyone entered the chambers of the wives of the Prophet (S.A.W), they would interact with them behind a hijab. Numerous hadith demonstrate this. For example,

Masrūq (R.A) said that he came to ‘Āʾisha (R.A) and said to her: “O Mother of the Believers! There is a man who sends an animal sacrifice to the Kaaba and stays in his city, and requests that his sacrificial camel be garlanded while he remains in a state of iḥrām from that day until the people finish their iḥrām [after completing all the rituals of Hajj].” Masrūq (R.A) added, “I heard the clapping of her hands behind the screen...” (Bukhari, Hadith no. 5566)

Abū Bakr al-Jaṣṣāṣ explicitly states that the verse is specific, but these rules can apply in general (i.e., they are not restricted to the particular context of revelation). (See Aḥkām al-Qurʾān)

Ibn Qutaybah further explained this by saying:

We say: Allah (S.W.T) ordered the wives of the Prophet (S.A.W) to conceal themselves, as he ordered us not to speak to them except behind a barrier. Allah (S.W.T) said, “If you ask them, then ask behind a barrier,” whether a blind man or a man with sight enters on them without a barrier, they will both be disobedient to Allah (S.W.T), and they [the wives] will also be disobedient to Allah (S.W.T) if they allowed them to enter. This is specific for the wives of the Prophet (S.A.W), just as they were specifically prohibited to remarry any of the believers [after the Prophet (S.A.W)].

Ibn Qutaybah’s response is that the requirement of speaking from behind a barrier and the impermissibility of seeing non-maḥram men and vice versa was specific to the wives of the Prophet (S.A.W). This explains why in the above hadith they were ordered to conceal themselves behind a barrier from a blind man.

This also explains the weak hadith of a blind man coming to wives of the Prophet (S.A.W), and they were asked to cover themselves, but we know that (to another sahabi who was not his wife) the Prophet (S.A.W) said to Fāṭima bint Qays (R.A), “Spend your waiting period (ʿidda) in the home of Ibn Umm Maktūm (R.A) as he is blind, and you can remove your garments in his presence.” (Abu Dawood, 4112) and we already have provided the explanation Abu Dawood has given for the hadith (see above).

Conclusion:

After quoting the arguments and counterarguments, I conclude this short article as follows:

Stay-Safe, Be-Curious. Allah-Hafiz!

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