DISCUSSIONS ON MEN’S AND WOMEN’S DRESS CODE IN ISLAM

DISCUSSIONS ON MEN’S AND WOMEN’S DRESS CODE IN ISLAM

ASSEMBLED BY MALLAM ABBA ABANA, KUBWA, ABUJA, NIGERIA

http://variousislamicdawadocuments.blogspot.com

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emails:gonidamgamiri@yahoo.com; abba.abana@gmail.com

DATED 7TH JULY 2017 CE AND 12TH SHAWWAL 1438 AH

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah. As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu. Praise be to Allaah; we seek His help and His forgiveness. We seek refuge with Allaah from the evil of our own souls and from our bad deeds. Whomsoever Allaah guides will never be led astray, and whomsoever Allaah leaves astray, no one can guide. I bear witness that there is no god but Allaah, and I bear witness that Muhammad (Sallalhu alaihi Wasalam) is His slave and Messenger.

 

Surely, those who believe, those who are Jewish, the Christians, and the converts; anyone who

(1) believes in God, and (2) believes in the Last Day, and (3) leads a righteous life, will receive their recompense from their Lord. They have nothing to fear, nor will they grieve. Holy Quran Chapter 2:62, and Holy Quran Chapter 5:69. [Final Testament/ Holy Quran Chapter 17:36] "You shall not accept any information, unless you verify it for yourself. I have given you the hearing, the eyesight, and the brain, and you are responsible for using them."

1.0 HISTORICAL BACKGROUND: MEN’S AND WOMEN’S DRESS CODE IN ISLAM

Many Muslims and Non-Muslims call "Hijab", an Islamic dress code, they completely ignored the fact that, "Hijab" or veil can be traced back to early civilizations. It can be found in early and late Roman and Greek art.

The evidence can be seen in archeological discoveries whether in pottery fragments, paintings or recorded civil laws. In Greco-Roman culture, both women and men wore head covering in religious contexts. The tradition of wearing the veil (by women) and the head cover (by men) was then adopted by the Jews who wrote it in the TALMUD (Talmud is like Hadiths and Sunnah) then the Christians adopted the same.

A well respected Rabbi once explained to a group of Jewish young women, "We do not find a direct command in the Torah mandating that women cover their heads, but we do know that this has been the continuing custom for thousands of years." After the Prophet Muhammad's (peace and blessings of Allaah be upon him) death, the writers of the hadith books adopted and encouraged the ancient tradition of head covering. Hadith book' writers took after the Jews as they did with many other traditions.

Any student of the Jewish traditions or religious books will see that head cover for the Jewish woman (and men) has been encouraged by the Rabbis and religious leaders. Observant Jewish women still cover their heads most of the time and especially in the synagogues, weddings, and religious festivities.

Christian women cover their heads in many religious occasions while the nuns cover their heads all the time.

As we can expect the traditional Arabs, of all religions, Jews, Christians and Muslims used to wear head cover, or "Hijab," not because of Islam, but because of tradition.

In Saudi Arabia, up to this day most of the men cover their heads, not because of Islam but because of tradition.

North Africa is known for its Tribe (Tuareg) that have the Muslim men wearing "Hijab" instead of women. Here the tradition has the hijab in reverse. If wearing Hijab is the sign of the pious and righteous Muslim woman, Mother Teresa would have been the first woman to be counted.

In brief, hijab is a traditional dress and has nothing to do with Islam or religion. In certain areas of the world, men are the ones who wear the hijab while in others the women do.

Mixing religion with tradition is a form of idol worship, since the followers of traditions are following laws from sources other than God's scriptures and claim it to be from God. Idol worship is the only unforgivable sin if maintained till death. Ignoring what God asks you to do in His book, or following innovated laws not stated in the Quran, is a clear sign of disregarding God and His message.

When tradition supersedes God's commandment, the true religion takes a second place. God never accepts to be second, God has to be always the FIRST and to HIM there is no second.

2.0 THREE RULES FOR WOMEN DRESS CODE IN ISLAM (SUBMISSION)

It is a symbol of chastity and a sign of dignity and piety.

The kind of hijab that women wear on the World Hijab Day celebrated on 1 February every year often makes a mockery of this divinely-ordained obligation, and does more harm than good. That is because with regard to hijab as prescribed in Islam, there are conditions and criteria which, if they are met, then it is the correct Islamic hijab that Allah has enjoined upon women. But if these conditions are not met – in full or in part – then this cannot be called correct Islamic hijab.

2.1 FIRST RULE: THE BEST GARMENT

[Holy Quran 7:26] "O children of Adam, we have provided you with garments to cover your bodies, as well as for luxury. But the best garment is the garment of righteousness. These are some of God's signs, that they may take heed." This is a BASIC rule of DRESS CODE in the Quran.

2.2 SECOND RULE: COVER YOUR BOSOMS

The second rule can be found in Holy Quran Chapter 24:31. Here God orders the women to cover their bosoms whenever they dress up. But before quoting Holy Quran Chapter 24:31 let us review some crucial words that are always mentioned with this topic, namely "Hijab" and "Khimar"

THE WORD "HIJAB" in the QURAN: "Hijab" is the term used by many Muslims women to describe their head cover that may or may not include covering their face except their eyes, and sometimes covering also one eye. The Arabic word "Hijab" can be translated into veil or yashmak. Other meanings for the word "Hijab" include, screen, cover(ing), mantle, curtain, drapes, partition, division, and divider.

Can we find the word "Hijab" in the Quran?? The word "Hijab" appeared in the Quran 7 times, five of them as "Hijab" and two times as "Hijaban," these are Holy Quran Chapter 7:46, Holy Quran Chapter 33:53, Holy Quran Chapter 38:32, Holy Quran Chapter 41:5, Holy Quran Chapter 42:51, Holy Quran Chapter 17:45 & Holy Quran Chapter 19:17.

2.3 THIRD RULE: LENGTHEN YOUR GARMENTS

The first regulation of DRESS CODE for Muslim women is in Holy Quran Chapter 7:26, the second is in Holy Quran Chapter 24:31 and the third is in Holy Quran Chapter 33:59

[Holy Quran 33:59] O prophet, tell your wives, your daughters, and the wives of the believers that they shall LENGTHEN their garments. Thus, they will be recognized and avoid being insulted. God is Forgiver, Most Merciful.

In Holy Quran Chapter 33:59, God sets the other regulation for the dress code for the Muslim women during the prophet's life.

It is clear from the above verses that the DRESS CODE for the Muslim women (Submitters) according to the Quran is righteousness and modesty. God knows that this modesty will be understood differently in different communities and that is why He left it open to us to decide for ourselves. Decide, after righteousness what is modesty. Modesty for a woman who lives in New York may not be accepted by a woman who lives in Cairo Egypt or Lagos. Modesty of a woman who lives in Cairo, Egypt, Lagos may not be accepted by a woman who lives in Saudi Arabia.

3.0 MEN’S DRESS CODE

We discuss summary of dress code for men as follows:-

1. The basic principle concerning everything that is worn is that it is halaal and permissible, except for that concerning which there is a text to state that it is haraam, such as silk for males, because the Prophet (peace and blessings of Allaah be upon him) said: “These two [gold and silk] are forbidden for the males of my ummah and permissible for the females.” Narrated by Ibn Maajah, 3640; classed as saheeh by al-Albaani in Saheeh Ibn Maajah. Similarly it is not permissible to wear the skin of a dead animal (one that has died of natural causes) unless it has been tanned. With regard to wearing clothes made of wool, goat hair and camel hair, these are pure and permissible. For more information on the use of the skin of dead animals after tanning.

2. It is not permissible to wear thin or see-through clothing that does not conceal the ‘awrah.

3. It is haraam to imitate the mushrikeen and kuffaar in their manner of dress, so it is not permissible to wear clothing that is unique to the kuffaar.

It was narrated that ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) saw ‘Ali wearing two garments dyed with safflower and said: “These are garments of the kuffaar; do not wear them.”Narrated by Muslim, 2077.

4. It is haraam for women to imitate men and men to imitate women in the way they dress, because the Prophet (peace and blessings of Allaah be upon him) cursed the men who imitate women and the women who imitate men.” Narrated by al-Bukhaari, 5546.

5. It is Sunnah for a Muslim to start with the right when dressing, and to say, Bismillaah (In the name of Allaah), and to start with the left when taking clothes off.

It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When you get dressed and when you do wudoo’, start on the right.” Narrated by Abu Dawood, 4141; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 787.

6. It is Sunnah for the one who is putting on a new garment to thank Allaah and make du’aa’.

It was narrated that Abu Sa’eed said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) put on a new garment, he would call it by its name, whether it was a turban, a shirt or a cloak, then he would say: “Allaahumma laka al-hamd anta kasawtanihi as’aluka khayrahu wa khayri ma suni’a lah wa a’oodhu bika min sharrihi wa sharri ma suni’a lah (O Allaah, to You be all praise. You have clothed me with it. I ask You for the good of it and the good for which it was made, and I seek refuge with You from the evil of it and the evil for which it was made).”Narrated by al-Tirmidhi, 1767; Abu Dawood, 4020; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 4664.

7. It is Sunnah to pay attention to keeping one's clothes clean, without feeling arrogant or exaggerating about that.

It was narrated from ‘Abd-Allaah ibn Mas’ood that the Prophet (peace and blessings of Allaah be upon him) said: “No one will enter Paradise in whose heart is a mustard-seed of arrogance.” A man said: “What if a man likes his clothes to look nice and his shoes to look nice?” He said: “Allaah is Beautiful and loves beauty; arrogance means rejecting the truth and looking down on people. “Narrated by Muslim, 91.

8. It is mustahabb to wear white clothes

It was narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Wear white clothes, for they are the best of your clothes, and shroud your dead in them.” Narrated by al-Tirmidhi, 994, hasan saheeh. This is what the scholars regarded as mustahabb. Also narrated by Abu Dawood, 4061; Ibn Maajah, 1472.

9. It is haraam for the Muslim man to let any garment he wears hang down beneath his ankles (an action known as isbaal); the limit for any garment is the ankles.

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said; “Whatever of the lower garment is beneath the ankles is in the Fire.”Narrated by al-Bukhaari, 5450.

It was narrated from Abu Dharr that the Prophet (peace and blessings of Allaah be upon him) said: “There are three to whom Allaah will not speak on the Day of Resurrection and will not look at them or praise them, and theirs will be a painful torment.” The Messenger of Allaah (peace and blessings of Allaah be upon him) repeated it three times. Abu Dharr said: “May they be doomed and lost; who are they, O Messenger of Allaah?” He said: “The one who lets his garment hang beneath his ankles, the one who reminds others of favours he has done, and the one who sells his product by means of false oaths.” Narrated by Muslim, 106.

10. It is haraam to wear garments of fame and vanity, which means a garment that stands out from others so that people will look at the wearer and he will become known for it.

It was narrated that Ibn ‘Umar said: The Prophet (peace and blessings of Allaah be upon him) said: “Whoever wears a garment of fame and vanity, Allaah will dress him in a garment like it on the Day of Resurrection.”

According to another version, “…then set it ablaze.” And according to a third version, “will dress him in a garment of humiliation.” Narrated by Abu Dawood, 4029; Ibn Maajah, 3606 and 3607; classed as hasan by Shaykh al-Albaani in Saheeh al-Targheeb, 2089.

4.0 ON OBJECTS MADE FROM ANIMAL SKINS

The skins of animals that become halaal through proper slaughter are pure (taahir), because they become good through the process of proper slaughter, such as the skins of camels, cattle, sheep, gazelles, rabbits and so on, whether they are tanned or not tanned. As for the skins of animals whose meat we cannot eat, such as dogs, wolves, lions, elephants and the like, it is impure (naajis), whether it is slaughtered or it dies or is killed, because even if it is slaughtered it does not become halaal and cannot be good, so it is naajis, whether it is tanned or not tanned. This is according to the most correct opinion, because the most correct opinion is that impure skins cannot be made pure through tanning if they come from animals which we are not permitted to slaughter for food.

As for the skins of animals which have died before they could be slaughtered properly, if these are tanned then they become pure, but before they are tanned they are impure. So now animal skins may be divided into three types:

The first type: those which are pure whether they are tanned or not, which are the skins of animals that may be eaten if they are slaughtered correctly.

The second type: skins which cannot be pure either before or after tanning, because they are impure. These are the skins of animals whose meat we cannot eat, like pigs.

The third type: skins which become pure after tanning, but are not pure before before tanning. These are the skins of animals whose meat may be eaten if they are slaughtered properly but not if they die otherwise. Liqa’ al-Baab al-Maftooh by Ibn ‘Uthaymeen, 52/39.

5.0 WEARING OR SITTING ON SKINS OF WILD ANIMALS

Referring to the hadeeth narrated by al-Bukhaari (5175) from al-Baraa’ ibn ‘Aazib (may Allaah be pleased with him) which says that the Prophet (peace and blessings of Allaah be upon him) forbade al-mayaathir. Al-mayaathir was a kind of blanket that they used to put on the saddle of the horse, which was made of silk. And some of the scholars interpreted it as referring to the skins of wild animals. Al-Haafiz ibn Hajar (may Allaah have mercy on him) said: Or it may be understood as referring to a stuffed cushion made of animal skin. Fath al-Baari, 10/293.

It was proven that the Prophet (peace and blessings of Allaah be upon him) forbade wearing the skins of wild animals or sitting on them.

It was narrated that al-Miqdaam ibn Ma’diyakrib (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) forbidding the wearing of animal skins or riding on saddles made from them. Narrated by Abu Dawood, 4131; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 3479.

Al-Tirmidhi (1771) and al-Nasaa’i (4253) narrated that the Prophet (peace and blessings of Allaah be upon him) forbade using animal skins as furnishings. Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 1450.

It was narrated from Mu’aawiyah ibn Abi Sufyaan (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade tiger skins. Narrated by Abu Dawood, 4239; vclassed as saheeh by al-Albaani in Saheeh Abi Dawood, 3566.

It was narrated from Mu’aawiyah that the Prophet (peace and blessings of Allaah be upon him) said: “The angels do not accompany a group of people among whom there is a tiger skin.” Narrated by Abu Dawood, 4130; classed as hasan by al-Albaani in Saheeh Abi Dawood, 3478.

Al-Mubaarakfoori said in Tuhfat al-Ahwadhi:

The ahaadeeth indicate that it is not permissible to make use of animal skins.

The reasons why it is forbidden to make use of them are:

1 – That involves arrogance and showing off, because it is an imitation of tyrants, and because such things are the adornment of those who live luxurious and extravagant lives. See Tuhfat al-Ahwadhi, and Haashiyat al-Sindi ‘ala Ibn Maajah.

We may add another reason to that, which is that they are naajis (impure), because tanning does not make any skin pure except the skin of an animal that we are permitted to eat. Whatever we are not permitted to eat, its skin cannot be made pure by tanning. This is the view of al-Awzaa’i, ‘Abd-Allaah ibn al-Mubaarak and Ishaaq ibn Raahawayh, and it was narrated from Imam Ahmad. See Sharh Saheeh Muslim by al-Nawawi, 4/54; al-Furoo’ by Ibn Muflih, 1/102

This was also the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), according to one of his two opinions. Majmoo’ al-Fataawa, 21/95. This view was also favoured by Ibn ‘Uthaymeen (may Allaah have mercy on him); al-Sharh al-Mumti’, 1/74.

If it is haraam to use these skins, it make no difference whether they are worn inside the house or outside, The Prophet (peace and blessings of Allaah be upon him) told us that the angels do not accompany a group of people among whom there is a tiger skin, as stated above.

It says in ‘Awn al-Ma’bood: The hadeeth indicates that it is makrooh to use tiger skins or to take them along on a journey or to bring them into the house, because the fact that the angels do not accompany a group of people among whom there is a tiger skin indicates that the angels do not join a group or enter a house where that thing is present. That can only be because it is not permissible to use it, as it was narrated that the angels do not enter a house in which there are images or pictures. That is taken as evidence that images are haraam and that putting them in houses is haraam.

This applies if the clothes mentioned in the question are made from real tiger skins. With regard to synthetic skins whose colours resemble the colours of animal skins, it is better for him to avoid them so that he will not be accused by someone who does not know what they really are of wearing animal skins which it is haraam to wear.

6.0 WOMAN’S CLOTHING AT HOME

There is nothing wrong with a woman wearing whatever kinds of clothes she wants at home, of clothes that women in her country usually wear at home, so long as she is safe from non-mahram men being able to see her. Hijab has only been prescribed in order to conceal women from non-mahram men, as Allah, may He be exalted, 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 Allah is Ever Oft-Forgiving, Most Merciful”[ Holy Quran Chapter al-Ahzaab 33:59]

“…and not to reveal their adornment except to their husbands, their fathers, their husbands fathers, their sons, their husbands sons, their brothers or their brothers sons, or their sisters sons, or their (Muslim) women (i.e. their sisters in Islam)…”[ Holy Quran Chapter an-Noor 24:31].

So it is permissible for them to show their adornment in front of their husbands and mahrams. Therefore it is more appropriate that this be permissible when the woman is on her own.

Based on that, there is nothing wrong with a woman uncovering her head whilst cooking and doing other things, if she is alone in the house and is safe from non-mahram men being able to see her.

But she must observe full shar‘i hijab when she is in the presence of non-mahram men, whether that is inside the house or outside.

7.0 HIJAB IN ISLAM IS NOT DUE TO SEXUAL OBSESSION

‘’For man did not come from woman, but woman from man;

neither was man created for woman, but woman for man.

It is for this reason that a woman ought to have authority over her own head, because of the angels.”

1 Corinthians 11:5-10 – New International Version (NIV)

In the first Epistle of Paul to Timothy, it says:

“I also want the women to dress modestly, with decency and propriety, adorning themselves, not with elaborate hairstyles or gold or pearls or expensive clothes,

but with good deeds, appropriate for women who profess to worship God.

A woman should learn in quietness and full submission.

I do not permit a woman to teach or to assume authority over a man; she must be quiet.”

1 Timothy 2:9-12– New International Version (NIV)

Furthermore, the face-covering (niqab) is also mentioned in the Bible, as a sign of modesty and good manners in a woman.

In the book of Genesis it says:

“He went out to the field one evening to meditate, and as he looked up, he saw camels approaching.

Rebekah also looked up and saw Isaac. She got down from her camel

and asked the servant, ‘Who is that man in the field coming to meet us?’

‘He is my master,’ the servant answered. So she took her veil and covered herself.”

Genesis 24:63-66 – New International Version (NIV).

The obligation of hijab in Islamic sharee‘ah is not because Islam accuses every woman who does not wear hijab of being immoral, or because all men will look at her as a focus for their wickedness and desires. Islamic societies raise people to be righteous and pious at all stages of upbringing, in the family and in the street, school, mosque and at university. The fact that there are many Islamic rulings that encourage good manners, decency, chastity and modesty is sufficient to deter many people from committing immoral actions.

But Islam does not only look at the majority of people; rather it pays attention to the fact that there is also a small percentage of evildoers, in order to protect the well-being of the majority and so that they will not be affected by the actions of the minority, that could spoil life for people and spread immorality if they are not stopped, just as if the authorities in Western countries left perverts, homosexuals and the patrons of strip clubs to act upon their desires and preferences in the streets or in public places, without any checks or measures – you can imagine what the consequences would be for those societies.

Here attempts to remove women’s niqabs (face veils) and make them uncover their faces is the way of the evildoers.

In the Catholic edition of the book of Daniel, it says: “Now Susanna was a woman of great refinement and beautiful in appearance. As she was veiled, the scoundrels ordered her to be unveiled, so that they might feast their eyes on her beauty.”

Daniel 13:30-31 – New Revised Standard Edition

No comment!

Finally, we invite you to read studies on safety which keep an eye on statistics charting attacks on women, such as rape for example. You will find terrifying numbers. According to the organization RAINN (Rape, Abuse and Incest National Network), which is the largest American national organisation against sexual assault, every two minutes in America there is a sexual assault, which means that sexual assaults in one year number 207,754. This is a huge number which requires a serious effort to unearth the causes and look for the remedy. See: http://rainn.org/get-information/statistics/frequency-of-sexual-assault

If we were to look for statistics on marital infidelity, illegitimate children, broken families, and incest, we would find many problems that occurred as a result of women not dressing properly and overstepping the limits that Allah, may He be glorified and exalted, set for them in the Holy Qur’an, and which can be found even in the Old and New Testament as they exist in print form, as mentioned above.

We hope that you will think about what we have mentioned above, after which we may discuss further the main reasons that motivate Muslim women to wear hijab, and the psychological and social effects of that piece of cloth.

8.0 IS HIJAB OBLIGATORY FOR BEAUTIFUL WOMEN ONLY OR FOR ALL WOMEN?

Hijab is obligatory for all Muslim women who have reached the age of puberty. This general obligation is indicated by the verse in which 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”[ Holy Quran Chapter al-Ahzaab 33:59]

The women of the Muhaajireen and Ansaar obeyed that command.

‘Aa’ishah (may Allaah be pleased with her) said: “May Allaah have mercy on the first Muhaajir women. When Allaah revealed the words ‘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 (akhtamarna) with them.” Narrated by al-Bukhaari, 4480; Abu Dawood, 4102

What is meant by akhtamarna is covering the face, as al-Haafiz Ibn Hajar stated in al-Fath, 8/490.

It was narrated that Umm Salamah said: When the words ‘draw their cloaks (veils) all over their bodies’ were revealed, the women of the Ansaar went out as if there were crows on their heads because of the way they covered themselves. Narrated by Abu Dawood, 4101; classed as saheeh by Shaykh al-Albaani in Saheeh Abu Dawood.

Undoubtedly many of the women of the Muhaajireen and Ansaar were known to be blessed with beauty, but no one thought that this ruling applied only to them and not to others.

These ahaadeeth show that the women of the Muhaajireen and Ansaar obeyed the command to cover their faces and they did not understand the command as applying only to those who were beautiful.

The scholars have explained that this ruling is general in meaning and applies to all women.

In his commentary on the verse ‘draw their cloaks (veils) all over their bodies’, al-Jassaas al-Hanafi (may Allaah have mercy on him) said: This verse indicates that young women are commanded to cover their faces in front of strangers (non-mahram men) and to be modest when they go out lest people with suspicious minds raise their hopes when they see them. Ahkaam al-Qur’aan, 5/245.

Ibn Jazi’ al-Kalbi al-Maaliki (may Allaah have mercy on him) said:

The Arab women used to uncover their faces as slave women do, which was an invitation to men to look at them. So Allaah commanded them to cover themselves with their jilbaabs and cover their faces with them. Al-Tas-heel li ‘Uloom al-Tanzeel, 3/144

Shaykh al-Islam ibn Taymiyah (may Allaah have mercy on him) said: It is not permissible for women to uncover their faces where non-mahrams can see them. The people in authority have to enjoin what is good and forbid this evil and others. Whoever does not obey should be punished for that in a way that will deter him (from doing it again). Majmoo’ al-Fataawa, 24/382

Al-Suyooti (may Allaah have mercy on him) said: This is the verse of hijab which applies to all women and shows that they are obliged to cover their heads and faces. ‘Awn al-Ma’bood, 11/106

9.0 VIEW ON COVERING THE FACE

The correct view is that a woman is obliged to cover her entire body, even the face and hands. Imam Ahmad said that even the nails of a woman are ‘awrah, and this is also the view of Maalik (may Allaah have mercy on them both). Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

“… It seems that the view of Ahmad is that every part of her is ‘awrah, even her nails, and this is also the view of Maalik.” (Majmoo’ al-Fataawa, 22/110).

In contrast to those who say that this is not obligatory, if we examine the views of those who say that it is not obligatory for women to cover the face, we will see that it is as Shaykh Bakr Abu Zayd (may Allaah preserve him) said:

“One of the following three scenarios must apply:

1 – There is clear, sound evidence, but it has been abrogated by the verses that enjoin hijaab…

2 – There is sound evidence but it is not clear, and it does not constitute strong evidence when taken in conjunction with the definitive evidence from the Qur’aan and Sunnah that the face and hands must be covered…

3 – There is clear evidence, but it is not sound…” (Hiraasat al-Fadeelah, p. 68-69)

With regard to the evidence that it is obligatory to cover the face and hands:

1 – 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” Holy Quran Chapter al-Ahzaab 33:59]

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.” (Majmoo’ al-Fataawa, 15/371-372)

2 – 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)…”[ Holy Quran Chapter al-Noor 24:31]

Shaykh al-Islam Ibn Taymiyah said:

“With regard to the phrase ‘and not to show off their adornment except only that which is apparent’, ‘Abd-Allaah ibn Mas’ood said: the adornment which is apparent is the garment, because the word zeenah (adornment) was originally a name for the clothes and jewellery, as we see in the verses in which Allaah says (interpretation of the meaning):

‘Take your adornment (by wearing your clean clothes)’ [Holy Quran Chapter al-A’raaf 7:31]

‘Say (O Muhammad): Who has forbidden the adornment with clothes given by Allaah, which He has produced for His slaves’[Holy Quran Chapter al-A’raaf 7:32]

‘And let them not stamp their feet so as to reveal what they hide of their adornment’[Holy Quran Chapter al-Noor 24:31]

Stamping the feet makes known the khulkhaal (anklets) and other kinds of jewellery and clothing. Allaah forbade women to show any kind of adornment except that which is apparent, but He allowed showing the hidden adornment to mahrams. It is known that the kind of adornment that usually appears, without any choice on the part of the women, is the clothing, as for the body, it is possible to either show it or to cover it. All of this indicates that what appears of the adornment is the clothing.

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.

3 – It was narrated that ‘Aa’ishah 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

Shaykh al-Albaani said in Jilbaab al-Mar’ah al-Muslimah (107): its isnaad is hasan because of the existence of corroborating reports.

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.

4 – 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)…”

[Holy Quran Chapter al-Noor 24:31], they tore their aprons and covered their faces with them.” (Narrated by al-Bukhaari, 4480)

5 – It was narrated from ‘Aa’ishah… 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)

6 – 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). Al-Albaani said in Saheeh al-Tirmidhi (936): It is saheeh.

We ask Allaah to make it sufficient and beneficial for us.

And Allaah knows best.

REFERENCES

http://rainn.org/get-information/statistics/frequency-of-sexual-assault

https://islamqa.info/en/36805; https://islamqa.info/en/21134

Islam Q&A, https://islamqa.info/en/36891

https://islamqa.info/en/1695; https://islamqa.info/en/9022

https://islamqa.info/en/221744; https://islamqa.info/en/194976

https://islamqa.info/en/47569; https://islamqa.info/en/21536