2. HiJab
Hijab
Compiled
Compiled by
Addwesh
Abdulaziz Addwesh
May Allah forgive his and his parents' sins
Mey his end his sins

3. o
('-? Abdul AztzAddweesh,20(X)
Abdul Aziz Addweesh, 2000
King Fahd National Library Cataloging -in-
King Library
Puplication
Puplieation Data
Addaweesh, Abdulaziz bin Muhammad
Addaweesh, Abdulaziz Muhammad
Hijab -
Hijab (veil). - Riyadh.
48 P. 12 x 17 Cm.
48 P. ,,12 X 17 Cm.
ISBN: 9960-36-626-x
9960-36-626-x
1- Hijab (Islam)
1- Hijab 2- Veiling and Unveiling
- Title
I - Title
219,1 de
219,1 dc 3826/20
3826120
Legal Deposit no. 3826/20
no. 3826120
ISBN: 9960-36-626-x
ISBN: 99ffi-36-626-x

4. Book Contents
Contents
1. Introduction
1.
2. Definition of the word Hijab
2. Definition the
3. Proofs of the obligation of Hijab from
Proofs of obligation Hijab
Qur'an
4. Proofs of the obligation of Hijab from
4. Proofs the obligation Hijab
Sunnah
Sunnah
5. Arguments by those who legalize
5. Arguments those legalize
exposing Muslim Woman's face
exposing Woman's face
6. Conclusion
Conclusion

5. All rights reserved for the Author
All reserved Author
except for free distribution without
except free
any addition, modification, or deletion
modification, deletion
to any part of the book.
the book

6. INTRODUCTION
INTRODUCTION
All Praise is due to Allatr, ffid blessingsand
All Praise is due to Allah, and blessings and
peacq be upon the Mess6ngerof AllaTl,
peace be _uponthe Messenger of Allah, His
Family, Cdmpanions and ffrs Followers to
Family, Companions and His Followers to
the Day Resurrection.
the Day of Resurrection.
One the maior issues Islam which manv
One of the major issues in Islam which many
have a
Muslims have a lot of arguments about is the
argumentsabout is th'e
issue of "Hijab". These arguments occur
issue "Hijabu. Theie arguments occur
becauseof
because of two reasons, namely: 1) the lack
reasons,narnEly:1) the lack
g,f cgmpleJe understanding of ttris issue and
of complete understanding of this issueand
the lack of knowledse rsnorance the
2) the lack of knowledge or ignorance of the
proofs of the obligation of EHiiab" in the
proofs of the oblieatioJl of "Hijab" the
Qurlan qnd the Silnnah.
Qur'an and the Sunnah. In this booklet, I
this booklet,
tr-pd,
tried, with the help of Allah, to put together
the help of togetlier
lll these argumenti among
all these arguments among Muslims 6n the on the
issue of "Hijab" in focus. First, I gave the
issue of "I{iiab" focus] gave
*Hiio"b"
exact definifion of the word "Hijab" in its
exact definition of the
correct meaning in the Arabic Laneuaseand
correct meaning Language and
cited someAyaat (Verses)from theQuFan to
cited some (Verses) the Qur'an
show til the
show how Allah SF the Almighty usesthe uses the
word and thus makesits meanmgmore clear
and thus makes meaning more
for the understaqding all Musli-ms.Second,
the understanding ofof Muslims. Second,
I cited the proofs oflhe oblieation of "Hiiab'|
I proofs of the obligation of "Hijab"
in the Qur'an and the Sunna'[t.Third, I listed
and the Sunnah. I hsted
the ploofs - of thosewho claim the legality of
proofs of those of
exposing the woman's face and theni I stited
exposing woman's face and then, stated
4
4

7. the correspondingexplicit answersbased on
the corresponding answers based
the Qur'an and- the authentic Sunnah to
Qur'an and authentic Sunnah
disprovetheir claim. With this presentation,
disprove claim. presentation, I
hope that Muslims all over the world will
hope over the will
come to agreement and unity instead of
come agreement and instead of
arsument aird/or misunderstaniling if not
argument and/or misunderstanding if
falling into disputes. After all, Is-lam is a
disputes. Islam
divine messag~ that calls the
divinF messase ihat calls the whole mankindm~~ind
to the worship of One God, Allah S# the
the worshIp of One God, ~ the
Almighty.
Almiehty. Such worship, which includes,
Such worship, which includes,
(iite the obligation
obedience to Allah's Law (like the obligation
obedi-enie
to wear "Hijab" for women) must be based
wear "Hijab" women) must be based
and the authbnticSunnahof
on the Qur'an and the authentic Sunnah of
Qurian
Prophet Muhammad ;i. Let us always be
Prophet Muhammad W. us always be
guilled the Qur'anic verses
guided with the following Qur' anic verses to
obey Allah ~ and His Messenger ~:
obey {i# and Messenger ffi:
'(,ru re;
E, L-W ~~
"
f,ff5
1/
I
1- - J _.
• ~.J~
_ "#_u
J'.J~ Y/~~ ~~~~j~fi Y..;4JJ)l.i
i*,o
•• U' L".
'?~
.-{
'( no, bv vour Rubb (Sustainer),
" But no, by your Rubb (Sustainer),
they
they can have no Faith, until - they
thsy can frqie no Faith,
mcike you (O Muhammad#) iudge m
make you (0 Muhammad ~ judge In
disputei betweenthem, aidfind
all dzsputes between them, andfind in
themselves no resistance against your
themselves no resistanceagainst vour
decisions, accept (theln)
decisions, and accept (them) with full
- full
submission. (a:65)
submission. " (4:65)
5

8. ~ il~ il! ~r i.J~J J JI ~ I~j 4.;..Y YJ if;1 illS" {". J
4 'J-g ulLlt-., , it u*a;t;!auy Y:,tll lF ,'s"
iF II
"~ Y)l.,..;. ~ .J..ij i.J~J .J .:ill ~ if J r-A/'/if ipiJ-1
Yfu,,P fi drt t itua.t ,l t erlt ;/t
rs
"It is not f9r a believer, man or
for believer, man
woman, ,uihen
woman, when Allah and His imd
Messenger have decreed matter
Messenger have decreed a matter that
thev shbuld have anv ontion
they should have any option in their
decision.
decision. And whoever disobeys Allah
whoeverfrsobevs
and His Messenger he has indeed
Messenger he hai indeed
error. " (33:36)
strayed into a plain error. "(33 :36)
strayedinto
"-{ltsf 5lh+ y 1 Jy}r r*ti , ir r*.uf r*f *ilr ts,ftr"
"O vou who believe!ObevAllah. and
1'0 you who believe! Obey Allah, and
obey !h9 {esseryger
2b"! the Messenger ,(Muham*,od
(Muhammad ,M),Jr)
and render not vain your deeds. "
an6l render not votn your deecls.
(a733)
(47:33)
6

9. Definition of Hijab
Definition Hijab
It is very clear that it is mandatory for every
is very clear that is mandalqry every
Muslim to understand hislher faith ihe correit
fo understand his/her faith the correct
way. This means to have authentic
way. means have authentic
knowledge of Islam based on the Qur'an and
knowledee Islambased the Qur'an and
on
the Sunnah so that we can follow what Allah
the Suniah so that can rihat
~ and His Messenger :i have commanded us
t!6 and Messentrer havecommanded
ffi us
to do and refrain ourselves from committing
do and refrain olurselves committing
sins because of disobedience. The best way
sins because disobedience. The bestway
to leam and practice Islam correctly by
to learn and practice Islam correctly is bi
knowing and understanding at l6ast the
knowing and' understanding at least th'e
correct meaning of the Holy Qur'an and the
correct meaning the Holi Qur'an and the
Sunnah of Prophet Muhammad ~ in Arabic,
Sunnah PropTret Muhamm-ad-# Arabic,
if not leaming the language the Qur'an
if not learning the language of the Qur'an
itself. We hafe to undErstEnd no dtatter
that
itself. We have to understand that no matter
how much efforts were put
how much efforts were put to translate the
translatethe
Holy Qur' an, the Sunnah .of Prophet
Holy Our'an, the Sunnah Prophet
Muhammad ~ or the right deductions by the
Muhamm-ad ffi the right dedu_ctions the -
scholars of these
renown Muslim scholars of these two
renown
revealed sources knowledseand suidance
revealed sources of knowledge and guidance
to other languages there will always Ee errors
to other lansuases there [lways be errors
because ofTnisinterpretation the meaninss
because of misInterpretation of the meanings
is In this contextthat tri5d
of the words. It is in this context that I tried
the words.
to ~ive the real/explicit meaning of the word
to eive the real/explicitmeaning the word
^If
"Hfiab" Arabic. we look at-themeanins
"Hzjab" in Arabic. If we look at the meaning
'the
word "Hiiab" (.,1.-=) the dictionar!
of the word "Hijab" (y~) in the dictiona~
'woril
we learn that " the word means "veil',
we leam that the means "veil",
7

10. "Screen", "cover(ing)" Or "curtain" (see
"screen", "cover(ing)" or "curtain" (see Al
Mawrid:
Mawrid:- A Modern Arabic English
Mo*dern Arabic English
DictionaA, 1992p. a53).
Dictionary, 1992 p. 453).
The meaning of the "Hiiab" becomes
The meaning of the word "Hqab" becomes
more clear. To mean "co~~~ing' which also
more clear to mean "coverind' which also
means "veIl" as Allah ~ Himself uses the
means "veil" as dwFfmself usesthe
term. As stated in the Qur'an Allah ~ tells
term. stated the Qur'an tells
l[hf
us::
US
" ~ ~0.J ~ .Ji ~.J Yj }vI ~ ~!~ ~L)' L..J "
" t-*-. ottt y Ji [*J y/ it ,--lK- Jl -t Dt! t J"
"It is not given to any human that
,s Riven to anv human that
Allah shoula speak to htm unless (it
should speak to him unless
be) bv tnspfration,
be) by inspiration, or tom behind a
from behind
"
Hijali (cov:ering) (Qur'an 42:51)
Hijah (covering). "(Qur an 42:51)
From the above verse, Allah ~ clearly
From the above verse,. fl# clearly
mentions the word Hijab to mean covering.
mentions the Hiiab meancovenns.
He makes it very clear to us that no one has
makes very cle6r us that no one hi's
spoken
spoken to Him (Erectly face to face while
ilirectlv face face
sbeine
seeing His face but there was always a Hijab
face theie was alwavs a Hiiab
(covering or veil) between Him and the "one
(coveTine between and the one
who spoke to Him. In fact,'Prophet ^and
sp6ke llim. fact. even Prophet
even Prophet
Muhanimad ,M Allah's Prophet and
Muhammad ~
Messenser the wh?~~ mankind
Messel'!-ger to the whole mankind did not see
not see
~. Rter ~ honoredthe Prophet
Allah tffi.After Allah d# honored the Prophet
gE to have ascended to the highest Heaven,
~ have ascended the hiehestHea.ven,
and siven the privilese- speak td
and given him the j)rivilege to speak to
Himself, one of his Compan-ions
Himself, one of his CompanIons asked him asked
whether he has seenAllah~. The following
whether he hasseen Allah lHi. The following
authenticHadirft tells us:
authentic Hadith us:
8

11. Abi-dhar ., iI.:P JJ~..; narrated that he
Abi-dhar & ,u it u;, narrated
Allah's Meisenger ffi: "Did you
asked Allah's Messenger!if: 'Vid you
see your '( Rubb (Sustainer)?" He ?if
see your (Sustainer)? " Hb H
·d
r!pI ze:
replibd: H ,- r, (( " I'saw I' ht. "
0.r.....i ~0
t-,-" • H HI
saw light.
Ig
(Reported by Muslim)
Muslim)
Also Aishah{tb l'cjc.tr (fr said:
Also Aishah~ 4Jc. AlI~.J said:
" If anyone tells you that Muhammad
" If anvone vou
iii "hasseen his Rubb (Sustainer), he is
ffi has ieen his Rilbb (Sustainer),
a liar .for Allah said: "JL.at $II ~_Li y"
liar for Allah
'No vision
" ,t*!r'o!r-u Y"
'No vision can grasp Him' (6: 103). "
can v r Him' (6:i,03).
(AI-Bukhari)
(Al-Bukhari)
Another verse~ '" in chapter Al- ~~taffifin,
Another verse. chapter Al-Mutaffifin.
verse 5, Allah ~ uses tfie word Hljab when
v_erse Allah S# uses the wordHijab wheri
He says:
He says:
" ~,r-.'~ ~fi r-:;-4..; r.:.r----"'~! )£5"'''
N ! su, Ii*tffi 6{iE'"tr$;ii;;
o,
"Nay! Surely they (evil-doers) will be
-
Mahjobon " (covered/veiled)
(coieied/veiled)' from
"" their Rubb that Day (the Day of
Mafriabon from
seeing
sgeihg Rilbb (the of
Judgment). "
Judgment)."
In the above verse Allah ~ explains how the
the aboveverse, tliqexplains the
Kafiroon (Disbe fievers) win be veiled
Kafiroon (Disbelievers) wifl be veiled
(covered) frbm seeins Allah. Note that the
(covered) from seeing Allah. Note that the
word used here bv A.llah is "Mahioboon"
word used here by Allah is "Mahjoboon"
which comes from the verb "Hajba " which
which comes from- the verb "Haiba
means "prevent from seeing".
means"prevent from seeing"
In another verse, Allah ~ says:
anotherverse, iH says:
9

12. "i.r=- y~ J ~fi YJ.iJf ~.J.:..4 /.;,fA.". J ~f ,o0i U1.J
";r*!t-, !;tjJt a1 ,-* Ll'* ai;lt ;rU t:ll
"0J- 4 '--!~
"And whenvou furniir
"And when ~ou (Muhammad) TrTt
-We recite
the Qur'an, We put between you and
the Our'an, but between you
those who believe not in the Hereafter,
thosV believe-not the Hbreafter,
an invisible Hijab (veil or covering). "
on invisible !{tjab (veil coveriig).
(Qur'an 17:45)
(Qur'an 17:45)
The Hiiab this verse means 'O
The word Hijab in this verse means '0
Muhammad vou will
Muhammad you will not be seen by the
be seen bv the
Kafiroon (Disbelievers) when you recite the
Kafiroon Di5believers) when vou recitethe
Otir'an. Irlotethat the the above'verse (17:45
Qur'an. Note that the the above verse (17:45)
rias revealed as the result the following
was revealed as the result of the following
incident in the life of the Prophet ~:
incident the of the Prophetffi:
Jubair,:& ,n it u;,
Narrated Sa'ead bin Jubair~ ~J/~..J
Narrated Sa'ead
"When Chapter I I I was revealed,ihe
"When Chapter 111 was revealed, the
wife 0/ Abi Lahab came looking/or
wife of Abu Lahab camelookins for
the Prophet Jj while he was slUing
the Piophet M he was sitting
Baker ,# said
with Abu Baker 416. Abu Baker ~ sara
Baker &.
to the Prophet ffi, "I prefer you hide
to the Prophet ;W. "1 prefer you hide
"vou and or leave as sne is comingThe
from her leaveas she is cdmingfor
from
~ou harm vou. "-The
-Prophet she might harm you. "
she
M s_aid 'There ineanirlg of
Prophet ;Jj said which the meaning of
t+high- the
is Translated as: 'There will be a
is translated as: will be
screen set between her and 1. " So, she
screen set between I. So,she
did not see him ... " (Reported by Abu
not see him... (Reported Abu by
Ya'ala).
Ya'ala).
In brief, as stated in the Qur'an, the word
brief, as stated the Qur'an, the word
covei somethinsfrom
Hijah means to veil or cover something from
Hiiab means
being seen others,so when we saytEatthe
beIng seen by others, so when we say tliat the
l0
10

13. woman must wear Hijab,
Muslim woman must wear Hiiab, we mean mean
that she must cover her face Jo ai not to be
that she must cover her face so as
seen by men who are not her mahram (those
seen ' men are her mahram (those
whom she
she is forbidden to inarrY
forbidden marry
pennanently). It does not mean, the way
perrnanently).
^some does mean, the
some Muslims understand, Hiiab means
Musfiins understand, that Hijab means
that -because
covering the woman's hair only because if
coverins the woman's hair only if
the word Hiiab meanscoverineihe hair only,
the woildHijab means covering the only,
then when " Allah stated in the Qur'an in
then when stated the Qur'an In
chapter 42 verse 51 that no one will be
chapter 42 verse 51 that no one be
spoken to by Allah except behindHiiab, it
snoken bv except behind Hijab,
would mean that they i,vill see His-Fa6e,
ri'ould meari that they will see His Face,
which is absolutely incorrect.
which is absolutely incorrect.
Indeed, in this world no one hasseen Allah
Indeed, this world no onehas seen
~. Even Prophet Moses and Prophet
$#. Even Prophet Moses and Prophet
Muhammad ~ whom Allah ~ has given the
Muhammad W whom i$dhas given the
did not see the
privilege to speak with did not see the
privilege to speak
Almighty. However, the eternal world,
Almighty. However, in the et~mal world,
Allah ~
Rllah-ffi rewardthe Muslim Believers
will reward the Muslim Believers
which is then the supreme
to see Him, which is then the supreme
to see Him,
be pleased them
success and Allah will be pleased with them
successand Allah
asHe said the Qu'ran:
and they with Him as He said in the Qu'ran:
andthey
" ;sUj I 5ui ail)"
-+J,
ll
11

14. "For thosewho havedonegood is the
"For those who have done good is the
best (reward, i.e. Paradisd
best (reward, i.e. Paradise) and even
' even
more (i.e. having the honor of
more (i. e. having the honor of
glancin~
g.lgnging at the countenance of
the countenance of
Allah)."(10:26)
Allah). (10:26)
In line with the above Qur'anic Verse are
line the above Qur'anic Verse are
Ahadith that tell us that Allah ~ will reward
Ahadith that us that ds will reward
the rishteousBelieversthe hishesthonor and
the righteous Believers the highest honor and
privilfre to seeHis Face. Thi;means He
privilege to see His Face. This means He will
unveil His Face (remove his Hiiab
unveil His _ Face _(remove his Hijab or -
covering). One
covering). One of these Ahadith is the
these Ahadith is the
following:
following:
'Abdullahibn Umar narrated
(Abdullah ibn Umar narrated that Allah's
that
Messenger Jf said : J} ~ J. J.f.;v JI ~( .;j:i,t1"
Messenger M said Jl .h I ,tr- a*r;1af p( :;j"
;
~~flJ ~ J/li..-e-- ~...J.r' J 4.A..c.:. J 4+ I {Elj I +L*
,-b reF S u 4l ii**.. o.tr- J 4,ri I ~.J 4.jl.>.-.Jj.J 4.:'1.:.>.-
4-le rtt ..-.1.,,Jr.t U i e s L# ~.J J1 ~ J ..iiI
~ ifJl ~ ..iiI J.r...J ~! ~ .J iJ~ +t Jl .h.y i,
ir
"(rbu W ,J! ;rbu +fi
" '(i~l.j L{; Jj . i~l.i *t "..t>.".1)
,-*:) *t rL.J
"The lowest in station among the
"The amonl
inhabitants of Paradise will be k"e who
of
- will J:e
looks at his gardens, his wives, his bliss,
gardens, wives, bliss,
servants,
his servants, and his couches stretchinl a
couches stretching
thousand vears' iournev.
thousand years' journe)!, and the one wato
the who
will be niost hdnored'bv Allah witt be he
will be most honored by Allah will
who looks at His face mornins and
His face morning and
evening,. "
evening. " He then recited, ''Faces 6n that
rebited, "FAces on that
dav wzll be brisht, lookins at their Rubb
day will bright, looking their
-(Reported"
(Sustainqr).-"
(Sustainer). " (Reported by Tirmidhi
Tirmidhi
5657 and
5657 and Ahmad)
12
12

15. Proofs of the Obligation of Hijab
Proofs of the Obligation of Hiiah
For the enlightenment of all Muslims, let us
enlightenment of Muslims, us
know the concrete proofs from the Qur'an
concrete proofs the
and the authenticSunnahon the obligation of
and the authentic Sunnah the obligatIon of
Hijab for Muslim women. First let us try to
Hiiab women. First us
understand fullv what the Qur'an says about
understand fully what the Qur'an saysaDout
women. Thdn, us
the req~ired Hijab for women. Then, let us
the required t{tiab
the proofs from the reporte Sunnah
know the proofs from the reported Sunnah d
other words
that are authentic. In other words let the
that are duthentic. the
words iH and His Messe.nger guide
words of Allah ~ and His Messenger ~ guide $s
us as to how women in Islam must be
us as to how women Islam must be
this wBY,we get divine guidance
covered. In this way~ we get divine guidance
covered.
that
that will unIte
uirite our
our different
aifferent
arguments/positionson the issue Hiiab for
arguments/positions on the issue of Hijab for
women.
women.
Proofs from the Qur'an
Proofsfrom the
First Proof: Allah ~ said in the Qur' an
First Proof: Allah dtr said in the Qur'an
L.-. )/1 ~j 0:!~ )/ J 0f->.-)} ~ ) .:.rJ~i i f ~ ...:.-L. r-D Y J
L-. Yt J+e-it-* !r=*oJl ;;hl11 .,F-rLorT i'ea"- -t-rX.]''-l
U
" L-;'1 "..;-.-.-1;+> .:.r-J'?: ~~) 4:-- ~
a-,-!r ~p ~ *:+F--,4:V +
'And tell the believingwomen to lower thetr
'And tell the believing women to lower their
s{ze (from looking aTforbiddenthings) a4d
gaze (from looking at forbidden things) and
ilot to show off their adornmentexceptonly
not to show off tneir adornment except only
133
1

16. that which is apparent(like both eves for
that which is apparent (like both exes for
necessityto see the way, gloves,hea'd
necessity to. see the way, gloves, head cover
cover
o_raprgn, etc) and to drdwlheir veils all over
or apron, etc) and to draw their veils all over
Juy,ub.ihinna their bodies, faces,
(i.e.
Juyubihinna (i.e. their bodies, faces, necks,
necks,
ancl bosoms, etc) and not to reveal their
and bosoms, etc) and not to reveal their
adornment gxgept to their husbands,their
adornment except to their husbands, their
fathers, their hdsband's fathers. their' so"i.
fathers, their husband's fathers, their sons,
their husband'ssons, their brothers. theii
their husband's sons, their brothers, or their
or
brother's sons,or.their sister'ssons,theii
brother's sons, or their sister's sons, their
(Muslim) women (i.e. their sisters islam)
(Muslim) women (i.e. their sisters in Islam)
or the (female)slaveswhom their rieht hands
or the (female) slaves whom their right hands
posses,or old male servants
posses, or old male servants who lack vigour,
who lacJ< viqour.
br small children who have no sense thd
or small children who have no sense of the
oT
shame sex. let them not stamptheir
shame of sex. And let them not stamp their
feet so as to reveal what they hide dt tneii
feet so as to reveal what they hide of their
adornment. And all of you beq Allah to
adornment. all you beg
forgive J,qu,^a]l..9 believers that you may be
forgive you all, 0 believei's y"ou
that may be
successful' (24:3 1).
successful' (24:31).
the above verse, there are three nroofs
In the above verse,therearethreeproofs
of the obligation of
of the obligation of Hijab (coveringthe
(covenng the
woman'sfaEe):
woman's face):
. A) Allah's saying:
• saying:
If 1. : • . • t:. l.A ';1 •.,. . . .lll ';1 "
~~ ... J .~.JU:!
"And not to'show #,ttheir adornment
"And not to ;:, off :,'
H r"Tai, i,,,
r*"i"t
except only that which is apparen." Here
except apparen. "Here
Allah forbids the womento dhowoff their
forbids the women Show off
adornmentabsolutely exceptthat which is
adornment absolutely except that which is
apparent,suchas their -oUlei
apparent, - such as their outer clothes,this is
clothes, this is
the translationof Abdullah bin Mas'aud
tlie translation of Abdullah bin Mas' aud
l14
4

17. o...lc ~I ~.J of this verse.
4jc 4!l(#J of this verse. Also, looking at
this verse, we see that
this verse. (( see that Allah stated stated
"ta..'" i- !t " "Exceptonly that which is
"~~ L.a ";1
-t+J. "Except
apparent" and He did not state
apparent:' and (' "Except st~te
"'1*j*o;*-Li- T)
"~ u~ l..A ";I~" only that which
whIch
they expose'" because what IS exposed is
thev exoose"' because what is exposed
soriethihg you cannot hide but what
something cannot hide what
appears is under vour control,you canhide
aDDears under rs your control, you can hide
it if vou wish to do so and yoi can show it
if if you do so and you can show
off if you wish: so, womaricanonly show
off if vou wish; so.woman can show
off thdir outerilothes because they cannot
off their outer clothes because they cannot
hide them even if they wish.
hide them evenif they wish.
r
• B) Allah's saying:
Allah's saying:
"~~~Ul~LH~J
"And to draw tirfr,fu*,f#;r"f;ti
"And to draw their veils all over their
bodv, face neclcs. "
body, face and necks." The woman's veil
is what she puts over her head, so if she is
is she nuts over her head, so if she
ordered to draw her veil all over her body
ordered diaw her over
starting from the head ending at the toes,
startins the head ending the toeS,
of
then her face will be the first part of her
then h"er face will be the firIt
body to be covered. Also it is common
bodv be covered. is common
sense that the beauty of t~~ woman is her
sende that the beauty of the
face, so how would Allah ~ command the
face, so d# co-mmand the
over her
woman to draw her veil over her body to
woman to draw her
at beauty
prevent others from looking at her beauty
nrevent others
and at the same time He win permit her to
hnd at the sametime He will her tb
expose her face? This is logicallY
expose her face? This IS logically
senseless. .
SENSCIESS
. C) Allah's saying
• C) Allah's saying
l5
15

18. ,, tet',#irtr La N ~)~ LH~ '1.,
And
"~j 0A ~
ffil ##"* {#;',i
"And let them not stamp their feet so as to
reveal what thev hide oTtheir itdornment."
reveal what they hide ojtheir adornment. "
During the pre-Islamic period. women
During the pre-IslamIc period, women
used to wear ankletsand thev woirld stamn
used to wear anklets and tiley would stamR
their feet on the groundto developa soun^d
their feet on the ground to develop a souna
their anklefs
with their anklets in order to attract the
order to attract the
attention of men so Allah ~ made it
attention men, so d6 made
forbidden on Muslim womento do this act
forbidden on Muslim women to do this act
.. If women are forbidden to stamp their
If women are forbiddento stamptheir
feet on the ground to avoid infatuatins
feet on the ground to avoid infatuating
men, then how aboutexposingtheir face?
men, then how about exposing their face?
So which is more attractiveto ilren. hear
So which is more attractive to men, to hear
the sound the anklets
the sound of the anklets or to see the see the
woman's face? Obviouslythe face of the
woman's face? Obviously the face of the
woman is more attractive. Given this
woman is more attractive. Given this
reality, how could be possible pennit
re'ality, how could it be Qossible to pennit
women expose their faceswhere at the
women to expose their faces whereat the
sametime they are forbidden to stamptheir
same time th.eyare forbidden stamp
feet? This is a very clear proof that the
feet?. This a very clear that the
woman's t-acemust be covered whenever
woman's face must- be covrired whenever
strange
strange men or non-mahram present.
men non-mahrarp. are present.
are
Second Prooft Allah saidin the Qur'an
SecondProof: said the Qur'an
-LJi ;a.*1* .f .:sJr .,qr+ ;-$1 rt*i; I.!J;~) J-*t;; Y J ~ ta.i tl,"
ill~ ~~ J ~ L.J:i--4 ~ jl ~L.;) *q, #t ~i
&)j 'Y ..,.i "
. " l * J IJ? rl J tf j) ji.~ j,( )b :}f i ji -.:pi
"L....:?- ,l rr* ,i luI jL) P !- )j _ j r+ .ri 3rf
"-Oprophet! Tell your wives, daughters,'their
"0 'wo'men Tglly'o|i'wives,Ad';ihriis",and
prophet!
the of the believers araw "ila
the women of tlie believersto Zraw their
cloaks (veils or coverings) all over their
or all over their
bodies (i.e. screen themle'lves comnletelv
(i. e. themselves completely
except the eyes orcf:
eyes or one eye to see th'ewayJ.
see the way).
16

19. That will be better that thev should be lcnown
That will better they known
(as free respectablewomld so a.T to be
fus free respectable women) so as not be
annoyed. And Allah is Ever
annbved. And Allah rs Evdr Oft-Forgiving, -of
Mosi Merciful."'(33:59).Thepdrpose oftfie
Most Mercif!'ll. "'(33:59).The pUrPose ttTe
revelation of verse that Hie women at
revelation of this verseiis thdt th^e women
the Prophet's time used to walk outsideAl-
the Prophet's used outside AI-
Madinah when thev had to answerthe call of
Madinah when they had answer the of
nature because they have restrooms in
nature because they did not have restrooms
their homes and-there were some wrong-
homes and there were some
doers who used to follow the women slaves
doers used the women slaves
when they walk outside the town to answer
when they outside the answer
the call of natureand harassthem. There were
the of nature and harass them. There were
cases,howevel, WQretl]ey harass the
cases, however, . were they would harass the
free 'Ygmen thinking thdy were slaves,so
free women thinking they were slaves so
Allah ~ revealed thIS verse to command the
fl# revealedthis verle commandthe
Prophet's wives, daughters, and the believipg
Prophet's wives,daughters, the believing
and
cover themselvesrn order
women to cover themselves in order to be
women be
distineuished from the slaves women.
distinguished from the slaves women. Ibn
KatheTr ;ur .-* said regarding this verse:
KatheIr _.. ,~~), said r_~arding this verse:
"Allah ~ commanded His Messenger ~ to
"Allah $# comm-anded Melsenger Wlo
order the believing women especiallyHis
order the believing women especIally His
their horiour,to draw
wives and daughters for their honour, to draw
wives and daughters-for
cloaks on thdmselves to be distinguished
cloaks on themselves to be distinguished
from the non-Muslim women and women
from the non-Muslim women and women
slave." The word "Jilbab" (cloak)meansthe
slave." The word "Jilbab" (cloak) means the
cover over the veil (vashmak, according
cover over the veil (yash,nak), according to to
the following translators of Qur'an: lbn
the followins transldtors of'Qur'an: Ibn
Mas'aud i;u' ,et, Obidah, Qatadah,
Mas'aud ~~~)' Obidah, Qatadah, Al-
Hasan Al-Basreyl Si'eid bin Jub-air, Ibrahim
Hasan AI-Basrey, Sa'eid bin Jubair, Ibrahim
Anna'kahy, and Atta Al-Kahrasany.
Anna'kahy, and Atta AI-Kahrasany.
T7
17

20. Narrated Alli bin Abv Talhah,that Ibn abbas
Narrated Alli bin Aby Talhah, that Ibn abbas
said "Allah ~ has commanded the believing
said " Allah dW ccimmanded believins
has the
women when they leave their houses for E
women when they leave their houses for a
necessity coveriheir faces.
to
necessity to cover their faces. Mohammad bin
Mohammad bin
(a
Sealqen- greatscholar)
Seareen (a great scholar)' said, I asked Obidah
said,I askedObidah
As-Slmany-about the meairine Allah's
As-Slmany about the meaning of Allah's
saying 66 :qb
saying " ~):>.. itf ~ J:i-4 "" (Draw their cloaks
u* *+ (Draritheir cloaks
all ofer tH6irbbdies), tiJ iou"i*a hisface
so
all over their bodies), so he covered his til;
and head while exposinghis left eye.Also
and head while eXRosing his left eye. Also
many Muslim schdlarsSuch as Abu Baker
many Muslim scholars such as Abu Baker
Arrazy (died on 370H).EmmadAd-Deen
Arrazy (died on 370H), Emmad Ad-Deen At-
Tabri- (diedon 516H)Tmam Al-Bagawi(died
Tabri (died on 516H) Imam AI-Bagawi (died
on 5 l6H), Ibn Al-Jawzv
on 516H), Ibn AI-Jawzy in his Tafseer hiT Talseer
(explanatiijn) (died on 597m.
(exRlanation) of Qur'an (died on 597H),
Qur'an
Sheikh Al-Islam ibri Taymidh(died on 728FIi
Sheikh AI-Islam ibn Taymiah (died on 728H)
and many otherscholarssaidihe meaning of
and many other scholars said the meaninq of
this verse is the woman coverher lace
this verse is for the woman to cover her face
when non-mahram men are present.
when non-mahram men arepresent. With all
these proofs, we seethat this verse,
of these proofs, we _ see tha^t verse,with
this
no doubt-, means that the
no doubt, meins that the Muslim woman woman
must wear a Hiiab (coverinsor veil) so asto
must wear a Hijab (covering veil) so as
cover her whole body from hEad toes.
coverher wholebody from head to toes.
Third Proof:
Third Prooft Allah lk said in the Qur'an
~ said the Qur' an
#J *Li rSJ)
~}AJ R i 5J: y~ "I)) .-. ,^'(the .-s.-JL )1)
"~}j) 'whbn'-you .rt-,-- cl r r i f If')W LeH. If' ~L tjr ,
",'*J #; ..J J'uJ ~~
n,aid
'And when you ask ihEni (the pVcinhet;i
ask them Prophet's
u,ttiye.s) _gny1hiytg yvant,.' therhfrom
wives) ,for any.thing you want, ask them from
for ask
behiid- a Hiiab (veil). That is '(33 lor vour
behind Hijab (veil). That pure for }lour pure
hearts and"for iheii" hearts." (33 :53) Tnis
hearts and their hearts. " :53) This
verse, which was revealedin the fifth vear
verse, which was revealed the year
after Hijrah, tells us that Hiiab means
after tells us that Hijab means
18
18

21. covering all parts of the body including the
covering all- parts.of the.bodYlncluding 1pe
face afr'd there is no dispute between the
face and there is no dispute between the
sitrbtars that this verse means coveringtbe
scholars that this verse means covering the
face with the rest of the .body. . Ftt the
face with the rest of the body. But the
dispute is aboutone issuewhetherthis verse
dispute
-iestiicied about one issue whether this verse
is restricted only to the wives of the Prophet
wives of the Prophet
~? Or is it for all MusUmwomeq? Imam At-
Xt it an Muslim women? At-
fabri- the greatest Scholar of the Qur'an
Tabri, greatest Scholar of
(made scholarly commentaries/explanations
[mad6 scholarly corrmentaries/explanations
bT t[; Ouf'an) ttated in his Book of Tafser
of the Qur'an) stated BooK of Tafser
resaiainE this verse "When you ask the
regarding this verse ask the
Prophet's wives and tlre believing women
Pr"ophet'E wives and the believing women
whom are not ~our wives, ask them from
wli6m ate your wives, ask diem
behind a hij ab (veit) and do not entertheir
Uehin6 t hiiab veil) and do enter their
homes (whIle t ey are inside the house
fiomes (while they are inside the house
alone), this is pur6r your hearts.and
iloii;i, this is purer for your hearts and their their
is a rulg, which is not
hearts". So this verse is a rule, which is not
ft;rtd". So this verse
f;i^ th; ptopti-.t'= wives only but
for the Prophet's wives only but for all all
This verse(33:5?)aftdverse
Muslim women. This verse (33:53) and verse
futlrti* woifien.
(33:59) have one relation, that is, in verse
(33: 59) have:.,one rel~tion, that i~, in v~rse
33 :53 Allah ~ stated ".rr.'-- if;f')W J"r-:lt- b1)
*t.s)
3l:Sl Allah $lsstated yl.:o:c-- 1'1)) t r:1,.
'( the scholarsagreed that thisr-Jl;.,*.sJL
versemeans
" the scholars agreed that tli.is verse means
wives must cover their
that the Prophet's wives must cover their
that- t[a- Prophe"t's
the facesand in verse33:59
bodies including the faces and in verse 33 :59
6oaieJ-lncludng
Allah ~ stated ::-
Atlatr {H stated
II~")G,.
".r{*}* :r. ~ 0:i~ ~ pI I'......J ):.'jtr-u',
i(.J*:f+ €itl 'Y &~ )-r*]l;,},i Ji ~ 4-! y
~)j 'i C:-+,i-t'
commandingthe P_roplel to tell hts *'lves,
commanaing the Prophet ~ to tell his wives,
iH
dauehters,End the believingwomento cover
daughters, and the believing women to cover
how could we
thetffi;ivds. The point here-is,
themselves. The point here is, how could we
-in
vers'e33:53 it meansthat the
say that in verse 33: 53 it means that the
*t^-t[at
199
1

22. Prophet's wives must cover their facesand in
Prophet's wives must cover their faces and in
verSe 33:59 it meansthey haveto covertheir
verse 33 :59 it means they have to cover their
bodie_sexcepttheir faces6nd the liandrf f wi
bodies except their faces and the hands? If we
say thi.r,theh we meanthat the eur'an means
say this, then we mean that the Qur'an means
g4e rhryg ln one verse and means another
one thing in one verse and means another
thing in other verse where both verses
thing in other verse where both verses
concern the same rule. To confine our
concern the same rule. To confine our
interpretationof the said versesin irris ki"a oi
interPretation of the said verses in this kind of
thinking is absolutely wrong becausethe
thinKing is absolutely wrong because the
verses in the Qur'anbonfirm Eachother and
verses In the Qur' an confirm each other and
not to contradict-each
not to contradict each other.
other.
Fourth Proof: Allah ~ said in the Qur'an:
Prooft iH said the eur'an:
.:,r4L-.; ~ -:>i C b
JAt'j in-+,,''i Cg .:..~ ,~ l>~ -:>.Y"".r- 'Y <)~ ~w .r ..Is-1."A}1 )
;+Jr.*U f.".* d:*t- :1 glJr rL*Jt
;,.rrtrill _9
"f1e
"r---:# ~ .ill )J .:,.---A ? ~ -:>i ),.u y. .,;.,>>,.~ p&-
g.-l. oirl a,--J F t#u- ri ~y. olo.-,s .p
"-Andas for -womenpast child bearing (and
-
HAnd as'for women pastVltla b-eaitns i"ia
do haue monthly period) who do
do not have monthly period) who do' not
expect wed-lock, on them if they
expect -wed-lock, it /'i ito sin bn them if thiv
is no
discard (quter)
discard their (outer) clothing in suchh wdv such a way
qs
as not to show their adornmeit. But to refra{n
show adornment. refrazn
(pot to
(not tg discard their outer ctothiis) is 6"iiii
clothinfl) better
lor them...And Allah rs A!1, I{earer, AII
[or them. .4nd is All I1earer, All
Knower." (2a:60) The proof in this verie. is
Knower. " (24:60) The this verse,
that Allah dH had negatedthe sin on the old
~ had negated the the
women (thosewho had past childbearinsas;
women (those haa past childbearing age
4nd have no attractionto men) if thev diScald
and have attraction men) if they discard
their outer clothes under the' conoitmn th;t
clothes under the condItion that
th"y do .not ,show their tdomment. lt-idis
they do not show their adornment. It
obvious that the meaning of this verseis to
obvious that the meaning of this verse is to
discqd the outer clothine bui not lit- tti*
discard the outer clothIng but not all the
clothing becauseshe will ae n"de. So ili;
clothing because she will be nude. So the
20
20

23. elderlv women can expose their faces and
elderly women can expose their faces and
hands (itt the presence of men who are
handi (in the presence of men who are
stranser or nan-lmahramif they wish but if
stranger or non-mahram) if they wish but if
thev "refrainon showinefheir facbsit is better
they refrain showing their faces it is better
for them. Imam At-Tdbri stated,when Allah
for'them. At-Tabri stated, when Allah
1l# said"...:r4L; ~ oic'L:..>. "iheir " 'It no
~ said";"{U;.-ar rv t+b.r-$" 'It is no sin on
~i ~~
them if they .discar~ out~r clothi!1g', it
i6em if -they-.disca:rdtheir outer clothing', il
means therd ls no sln on them if they discard
means there IS SU1 them if discard
tlieir veils and their ~owns (abaia)- Also
their veils and sowns (abaya).
Imam Abu Ya'ala saif,In this versethereis
said-"In verse there
a proof that it is permissiblefol the,elderly
- that permissible for the elderly
wdmen to exposetneir facesand handsin the
women expose their faces and hands the
^men
presence of men but not their hair because
nresence their because it
is forbidden on them as it is forbidden on
forbidden them as forbidden
young women." Sheikh Abdulaziz bin Baaz
vouns women." Sheikh Abdulaziz, Baaz
said Tesardine this verse "Allah informs that
6aid regarding this verse informs that
the elderly women who are not in the interest
the eld6rlv w-omen are the interest
(because their
of marriage (because of their old age) are not
marria'ge of age) are
to be couEted misdemeanor removlng
to be counted for misdemeanor for removing
for fbr
(coveringsor veils) of f their
their clothes (coverings or veils) off theIr
their clothes
faces and hands as 10n& as they are
faces and hands as Tong as they are not
exposing their adornments .. So it is clear to
eiposine their adornmentso So clearto
unaerstand from this point that the elderly
unfiista"nd from this point that the elderly
women who are allowedto expose
women who are allowed to expose their faces their faces
and hands must still observe modestyby not
and hands must still observe modesty by not
einosins. their adornments.It must be noted
exposing their adornments. It must be noted
itiort-Alfah d* hasencouraged.them observe
that AITah ~ has encouraged them to observe
- lo
Uii"U ffutl covering of their bodies which
Hijab (full tovering of Their bodies which
in6tuOedcoverins oTtheir faces)when He tk
includes covering of their faces) when He ~
SayS: ,---A ,r, otI-.-,-,i1""B?,lt tO refrAin (nOt lO
says: ~ 'po>- ~ ~i) " "But to refrain (not to
It
outer ctothing) r"sbetter
discard their outer clothing) IS better for
friiarFtheir
21l
2

24. them." If Allah- Str has encouraged
them." If Allah ~ has encouraged elderly
elderly
women (who by nature do ilot aDDear
women (who by nature do not appear
attractiveto men)-not to removetheir^veils
attractive to men) not to remove their veils
(covering) from'their faces, so how about
(covering) from their faces, so how about
young and pretty women?
young and pretty women?
Proofsfrom the Authentic Sunnah
Proofs from the Authentic Sunnah
First Proof: Aishah ~ said: "May Allah
Proof: Aishaht*, said: "May
bestow His Mercy on the earlv dmisrant
bestow His Mercy ~ gn the early e"!!grant
women when
women when Allah 'They't t.tt revealed,
$# revealed," "7rA/ J,;/(-41
.;r-4~ ~~? " 'They should cover (draw
F-,* ,-b -Fr+ shouldcover ftrd*
veils over) their bodies, faces, itecks,
their veils over) their bodies, faces, necks,
'Qa:3.1)
qryd bosoms,'
and bosoms,' (24:31) - they tore their
iliey to're theii"
Muruts ( a woolen dress, or a waist -binding
MSryts woo'lendress, waist
cloth or an apron, etc.) and covered thelr
cloth or and covered their
thbsetorn Muruts. " (Reported
faces with those torn Muruts. "(Reported by
fage_s
Al-Bukhari).
AI-Bukhari).
Safiya bint Shaiba W, narrated
Safiya that "Aisha
Shaiba ~. narrated that "Aisha
W ars;t usedto say: "When the verse: *t,;J,J ,,
~ .JJ/~.J used 'Thby "Whery
say: the verse;..;r...r4l
II
"~~pjA? 'They should Cover (draw thdtr
---1;x* ek ;,,4 -bodies, cover (draw-their
veils over) their bodies, faces, necks. and
faces, neCKS,
bosoms (24:3 I ) ' was reiealed, (the ladies)
bosoms (24:31)' revealed, 'edges
cut their waist sheets _at the edges and
cut their sheets at and
covered their heads and faces with those cut
their heads andfaces with those
piege.s.of cloth..," (Reported by Al-Bukhari
pieces ot cloth." (Reported
-and AI-Bukhari
and Abu Dawud).
Abu
The abovequotedauthenticAHadith actually
above quoted authentic actuallv
tell us how Muslim womenat the time of thb
us women the time of the
22
22

25. Prophet ri obeyed Allah ~ and subsequently
Pronhet # obevedAllah dEand subsequentlv
imolemeniedttie oblieationof Hiiab.'If this
implemented tIie obligation of Hijab. If thIS
-meaning
veise has a different meaning to it, then the
verse has then
Prophet ri
Prophet W or at leastAishah-E (one of the
least Aishah~ (one of
b
Moihers of the Believers) wciuld have
Mothers of the Believers) would have
informed or corrected them of the real
informed corrected them of real
interpretation of Hijab.
interpretationof Hiiab.
SecondProof: The Prophet said" ,r.r;i/' "
Second Proof: The Prophet # said" ~)Y oi) "
~
"The woman is awrah (privatepart, one who
"The woman is awrah (private part, one who
is forbidden .is"^(Reported
rs fprbidden to be expbsed). (Reported by
be eX.R0sed). "
dn authentib
At"-Tirmithi and saId it is an authentic
At-Tirmithi and said
Hadith). Sheikh Hamoud At-Towaigry said
Hadith). Sheikh Hamoud At-Towaigrv said
'Hadith
proves that paft5 of the
"This Hadith proves that all parts bf the
^is 'awrah'
(private,not be
woman's body is 'awrah' (private, not to be
woman's body
seen exposed) meii who are
seen or ~xposed) to men who are not
'mahram' (Mahrammeansthosewhom sheis
'mahram' (Mahram means those whom she is
forbiddentb marry permanently. See 23 Ch
forbidden to marry permanently. See V 23 Ch
her, this iircludesher face and every
4 ) to her, this includes her face and every
her'body". wasreported that Imam
part of her body". It was rel?0rted that Imam
oart
hhmed bin Hambal said" ihe woman'snail
Ahmed bin Hambal said" the woman's nail
is 'awrah' and when sheleavesher home,she
is 'awrah' and when she leaves her home, she
must not expose any part her body, not
must not expose any part of her body, not
even her shoes.bec-aube shoesthe deicribe
even her shoes because the shoes describe
the feet,'sleeve prefer that
the feet.and I afso
and also sheput a button
preferthat she put a button
at her hand,so that no part
on her sleeve at her hand, so that no p~rt of
on her
her bodv will be seen oihers."SheikhAl-
her body will be seen by others." Sheikh AI-
bv
said"fmam Ahmed said
Islam bIn Taymiah said "Imam Ahmed said
Islam bin Taymiah
'Everv Dart cif the woman is an awrah even
'Even' part of the woman is an awrah even
her finger nails."' SheikhAl-Islam alsosaid
her finger nails. '" Sheikh AI-Islam also said
23
23

26. 6s
lhis is also the choice(what Imam Ahmed
" this is also the choice (what Imam Ahmed
said)of Imam Malik."
said) of Imam Malik."
Third Proof:
Third Proof: Narrated Ibn Vmar ~
Narrated Ibn Umar W
Allah's Messenger said:
Allah's Messenger ;Ji said:
M
uif'
"A woman who is "':}-:~r;: ~~~k'
"A w,oman tr" r# !r;i"t'#tr;; &- 'jh;~~
who
($triyg, Halj.
(during Hajj or .Umrph) must not wear a
Umrah) must ngt" wear
nLqao Govermg the lace exceptthe eves)
niqab (covering the face except the eyes) or
g!.ov " (Repoftedby-Al-Bukh'ari, Ma[ik,'At_
e.s
gJoves.. " (Reported by AI-Bukhari, Malik, At-
Tirmidai,' Abu Daw"ood.and Ahm;a).--'Ab;
Tirmidai) Abu Dawood, ;nd Ahmed). Abu
Baker bin Al-Arabi said c( the ttridtth of
Baker bIn AI-Arabi said " In the Hadith of
IQ" IJmar,when the Prophet# said(;i,rr.-",v)
Ibn Vmar, when the Prophet ~ said (;i) ~ 1)
'the woman rnust
not- wear nigqli' that is
'the woman must not wear niqab' that iS
because covering the womad's faCe is
because covering the woman's face i;
o-blig-atoryon every woman
obligatory on every woman who is noi not
elderly except
elderly except in Hgjj (u^f, when praying
Hajj (and when praying
wnere no man who is
where no man wno ls not her mahramsees
her mahram sees
her)".
her)".
Fourth Prooft 'Aishah W said: "Men on
Proof: 'Aishah ~ said: "Men
camels used pass us
camels usedto pass by us while we were with
the Prophet ffi- and in the stateof thram. We
the Prophet ~ zn the state ofihram. We
would Eover our faces with our "sowns
cover faces gowns when
when
they passed by u3, and then ufrcover them
they passed us, then uncover them
agaii. " (Reported bv Abu Daw'ud and Ibn
flgain." (Reported by Abu
^ and Ibn
Majah) 'Ata, Malik, AthThawri, Ash-Shaf i.
Majah) 'Ata AthThawri, Ash-Shafi'i,
Ahmad, and Ishaq hold that it is permissibld
Ahmad, Ishaq hold that it is permissible
24
24

27. for women to cover their facesin the stateof
women cover faces state of
ihranl. (Fiqh us Sunnah5.49)
ihram. (Fiqh us Sunnah 5.49)
Fronr the mentioned two Hadiths it is very
Fron1 the mentioned Hadiths it
clear that during Hajj the woman shoulddraw
clear that during Haiithe woman should d.raw
part of her 'kifrar' lpiece of clothes)over her
part of her' kimar' (piece of clothes)
head and face so a*sto avoid beine seenby
head and face so as avoid being seen py
men are her mahram. Also Sheikh
men who are not her mahram.Alio Sheikh
Al-Islam bin Taymiah said:"This is a proof
AI-Islam Taymiah said:
that niqab and gloveswere
that niqab and gloves were known to women women
who were not on the state of lhram which
wdre 5n the state of Ihram
requires coverin,,& their facesandhands".And
reouirescovering their faces and hands".
he also said: ~'l nere are two opinionsin the
he'also said: "There are opinions the
^
school of thought of Imam Ahmed bin
school of thought of Imam Ahmed
woman's face
Hanbal regarding the woman's face while she
Hanbal res,arding-the
-state she
is on the state 6f Ihram: the first one it is
is on the of lhram: the first one
like the man's head (while on the stateof
like the man's head (while on the state of
Ihram must not be covered, second,the
Ihram) it must not be covered, the second, the the
womah's face is like the man'sbody (while
woman's face is like the man's -body (while
on the state lhram, the man must cbverhis
on the state of Ihram, the man must cover his
bodv but he canrrotwear any clothesthat
body but he cannot wear any clothes that fits
on. " In other words clothes that have been
on. other words clothei that havebeen
sewed to on the body parts like pants,
sewed to fit on the body parts like pants,
^
shirt. etc. rvhere cannbt be covered
shirt, etc.)) vhere it cannot be covered with
'nighb' which was made to fit the body, this
'niqab' which was rnadeto the body, this
opiirion (the second one) is the correct one
correbt
opinion (the second one) is the 'nigab' one
b^ecause Prophet#t madethe -used
because the Prophet ~ made the' niqab' and
the and
the sloves torbidden and women
the gloves forbidden and women used to to
draw- on their faces
draw on their faces somethingthat
with something that
covers the face and hands(while on thd state
covers the face and hands (while on the state
of Ihram) but vvithout wearing a piece of
of lhram) but r,vithoutwearing a piece
255
2

28. cloth that fits on the part the body, as is
cloth that fits on the part of the body, as it is
the samefor men (duiine lhram thev cannot
the same for men (during Ihram) they cannot
wear pants ~r any Riece of croth ihat fits
wear pants (or any pieile cloth that fits
on)". Ibn AI- aim saia: "When the Prophet ~
on)". Ibn Al-Qaim sai'rt: "When the Prophetfgg
mdde forbiddenon women to wear 'niqab"
made it forbi den on women to wear'niqab"
and gloves in Hadith narrated by Ibn Umar, it
and -proof tn Hadith nanatedbv
sloves Um-ar.
is a
is a proof that the woman's face is like the
that the woman's faceis the
man'S bodv (durine lhram not the sameas
man's body (during Ihram) not the same as
the man'shehd(du-ring
the man's bead (during Ihram). Therefore, it
lhram). Therefore,
is forbiddenon womei wedr anythinsthat
is forbidden on women to wear anything that
was made to 'n"iqab'
was made to fit on the face such as 'niqab'
on the face such-as
whereas on the other hand
whereas on the other hand it is not forbidden
not forbidden
on her to coverher face a'Jilbab' (veil)
on her to cover her face with a 'Jilbab' (veil)
something alike. hasnot beenrepbrted
or something alike. It has not been reported
that the Prophet ~ had said even one letter
that the Prophet # had saidevenond letter
regardins the oblieation
regarding die obligation of exposing the
exposins the
wdman's- face durin-g lhram. ". He^also
woman's face during Ihram. ". He also said "
iaid
can be forbTddenon the woman
How can it be forbIdden on the woman to
cover her face and at the sametime shewas
cover her face and at the same time she was
commanded by Allah that she must draw her
commandedbv
'Jilbab' (veil). so who shemust draw her
that
'Jilbab' (veil), so who will she not be
she not be
known?". Ibn Hajer reported in 'Fatah Al-
known?".'Ibn'-Haier reported 'Fatah AI-
Bari' that Ibn AI-Munther said "They (the
that Al-Munther said "Thev (the
scholars) asreed that the woman auring
scholars) agreed that the woman duiins
'
'Ihram' can-wear sewn(stitched)
'Ihram' can wear sewn (stitched) clothesand
clothes and
shoes. and she covers her headandher hair
shoes, and she covers her head and her hair
except her face she must draw a pieceof cloth
excepiher faceshemustdraw piece of cloth
over it to cover it from non-mahram.
over'it cover from norL-mahiam.
26
26

29. Fifth Proof: Narrated Ibn Vmar ~ Allah's
Fifth Proof: Narrated Ibn Ljmar {#, Allah's
Messenger;:J! said
Messenger ffi said
',o:.,'"
~~: a*L fi.-lU " a.dt f., +J/A' h./
:LJ....,r!..:..JLi.i ~L;..ijlrfi 4.)j j/~t?~ *
,b
-t-+.rr ,--tt :
II 4.;f·J'>'-Y"
t-*
~Y) " : JL;r4-tti[ .il-*
JIi ~/.J.i( ~ Ei : c)a "|n) ,r-rt," :rJLi3 ;l;,tl "L-Jt
II: fjJ e-J1i lilY ~..;d :JIi : Yfi.i; ?L-.:JI
II
''J.).r---: y L->:-0 j
"On the Day of Resu*ection,';Ti;i not
HO n the Day ofResurrection, Allah l,ffi;| will
look at the i,ne who trails his loincloth out of
one of
arrogance' (Jmm Salamah W asked: what
arrosance' Umm Salamah ~ asked:
shou1d women do with the hem of their
should women hem of
clothes?
clothes? He HF # said-' "Thet., ma)' lower"them a
said: "They may lower them
hand's span. " she said: ''But theirleet
she
hand's snan.-;' said; But their feet would i
stilt exposed. M said "Let them
still remain exposed. " He 1! said "Let them
lower those equal to an arm's length but not
those equal length
than that " (Reported
more than that. "(Reported by Abu-Dawood,
At-Tirmidhi, An-Nssai, Imam Ahmed, and
At-Tirmidhi. An-]risiai, Imain Ahmed, and
At-Tirmidhi said this Hadith is authentic).
At-Tirmidhi' said this authentic).
Imam At-Tinnidhi said: "In this Hadith there
At-Tirrnidhi said: "In Hadith, there
is a permission for VOlnen to trai f their
a oermission wolnen trail
clothes so they will be covered." And Imam
clothes so they wili be covered."
Al-Baihaqi said: "This Hadith is a proof for
Al-Baihaqi said: Hadith is a for
the obligation of covering the woman's feet."
the oblisation coverinflthe woman's feet."
Sheikh Mohammad bin Talih Al-Othaimeen
Sheikh Mohammad bin Salih Al-Othaimeen
said this Haditlu there is a that the
said "In this. Hadith{ there is a proof that the
women are obligatea to cover their feet and
women are oblisated to coveriheir feet and
this ruling is known to the companions'
this rulins is [nown to the companions'
wives. ThE foot is less attractivethanthe face
wives. The foot is less attractive than the face
any doubt. This Wise Faith
and hands without any doubt. This Wise Faith
and hands
(Islam) rejects to otiligate covering what is
(Islam) rejects .to obligate covering what is
Iess attracttve(the leet) and permlt exposlng
less attractive(the feet) and permit exposing
. what is more attractive(the face)."
what is more attractive(thef-ace)."
27
?7

30. Aishah ~ said:
Aishah W, said:
r-'- .J ~ JI ~
It jJ.i /-
i,Li t * i, ,* J.".....)I ~ <.:.It... ~ ui Js ~~ W wL$') wlS'''
Jr"Jt € ov-f f rv..r:.t.rLfJt J$"
J/.
'~~ 6jj.Jf.>.. IJij '+-0 ~ ~.J ~ Ul.:b- f.j/~j ~..L..-- 6jjl>-
"a[i":{ jlG ti,t; W| i ,*n, & Ut-t* Ut.t--!*ll- UJjL-
" The CamelRiders durins Haiil usedto nass
" The Camel Riders during Hajj) used to pass
us while we were onthe"stai6'of
us while we were on the state ofIhram with
lhram'with
the Messenger Allah #
the Messenger of Allah?Jff and when they
aild when they
were parallel to us, each one of us fuomei)
were/arallel to us, each one ofus (women)
would lower down her Jilbab (veiil'over hrir
woul lower down her Jilbab (veil) over her
-face, and when thev pass us ilte
face, and when they pass us she would
uncover her -face " lReported by Ahmed,
uncover her face" (Reported bv Ahmed.
Abu-Dawood, and
Abu-Dawood, and lbn MajahJ. Sheikh
MaiahY. Sheikli
Mohammad
Mohammad bin Salih AI-Othaimeen said
Salih Al-Othaimeen said
regarding this Hadith The sayingof Aishah
regarding this Hadith " The saying of Aishah
W (whEnthey areparallelro irs. each one of
~ (wnen they are parallel to us, Eachone of
us would lower ddwn her Jilbab over her
us would lower down her Jilb'qb over her
face) is a proof of the oblieationof coverin~
face) is a J;'roof of the obligation of coverins
-when
the woman s face". Also, when she said H'
the woman-s face". Also, she said
One of this means anyone of the women
One of us" this meansanyoneof the women
were
who were with them and not for the Prophet's
them and the Prqphet's
wives only. With all the aboveproof6 from
wives only. the above RroofS
the Qur'ah and the authenticAhailtth, we can
the Our'an and the authentic Ahaaith, can
'Muslim
.therefore conclude that indeed. Muslim
.therefore conclude that indeed,
women are obligatedto covertheir facesand
women are obligated cover faces and
hands. This is aecause Islam enioinsmen
hands. This oecause Islam enjoins men
and women to gUatd .~heir modesti'for their
and women guard~ their modesty
eternalsuccess. ~ says:
eternal success. Allah flffisays:
((
"~ i.X-UI.J iJ~~ r-')l..." vr
1*a aiJt 1 .. L)r*u i)t-p d p ailt .. ,t ~pIglii -ti
i.X-U1 iJ .>;lt cJii
...Li
1*a;+jJl J. . o*t_i;tUt'_tlt r ji.iJ1.J . ,t-*-e..TV yiJt,f ~
~ ~.iJ1 .J iJ~L...i ;f.j1f ; t. iJrP .rJl1
28
28

31. ~ ~[j ~l.f.r ~ ./r+""'.J./? Yj . iJ~&- r-P'".1~
,# f,a t'qf .St t~ tf ,e-U;f * vl . olhit- ret-nl
~ ;ltJ
'- r.:r--:.il'.J . dptJt t' &tli i)Jr rUt,Pl
"*
. ~~
J.1.JWI ~ l.!J.:}.1{; dJj ~0.1 ~r~ .,y*
iJ.)2iGGr-i~~~~.il'.J., urU t'ry t t'ut'V
. J-&4 J,rt* * e,.yilts Jy0~¥ .1r--'l.i~)r
'oltlt* L,.:i ~ r./.1.)~I olia gilt . diutP,-LkJ.,t
''i}.1.JJ/.>. W e ttt-/t J~; J.ill iJf~&J1 ~ ~.r
"Successful indeed are the Believers:
"successful indeed the Believers:
those wlto humblethemselves their
those wno humble themselves in
pravers;
'actlve who avoid vain talk; who are
prayers;
zakat; who guard
actzve in giving zakat; whq -those
their mo[estv,- except with those
moaesty, except
joined them in the Tnaruiage
them- the marriage bond, bond,
"or (fheto captives) whom their right
ioined
or fthe captives) whom
hands possess foi (f in their case) they
hands noss'ess fffor case)thev
frie from blawie. thosewhoie
are free "from blame. But those whose
desires
desiies exceed those limits are
exceed those
transgressors;. those who ff!-ithfully
transgressors; those who fuithfully
.trusts
observe their -trusts and thezr
observe their
who (strictly)
covenants, and who (strictly) guard
covenants,
-
their prayers; these ittt beTheheirs
their prayers; these will be the heirs,
;i,; i,;if i;ir'" i F-o,aii They iti
i i.- ;;-;
who will inherit Paradise. Th will
ri'
dwell therein (forever)." (Q-ur'an,
dwell therein (forever)." (Qur'an,
23:1-11)
23:I-11)
29
29

32. Arguments thoseWhoLegalize
by
Arguments by those Who Legalize
Exposing Muslim Woman's Face
Exposing Muslim Woman's Face
Some Muslims have a dissentingopinion
Some Muslims have a dissenting opinion
regarding-the obligation o! Uijab-ancl they
regarding the obligation of Hijab and they
saV thef have some proofs frdm the Our'air
say they have some proofs from the Qur'an
'legalize
and th6 Sunnah to
and the Sunnah to legalize exposing the
exposifo the
woman's face. Let us examlnevery care"fullv
woman's face. Let us examine very carefully
the followine "proofs" as to theif relevanc'e
the following "proofs" as to their relevance
and authentiEityto make the issue Hiiab
and authenticity to make the issue of Hijab
vqry clear to all Muslims especiallytliose
very clear to all lVluslims especially those
I '
whb are searching the truth:
for
who are searching for the truth:
Argument:
First Argument: Allah ~ stated in the
i}H stated the
an. '-k, # . jH)"f.~ )')"
Q ur" " ~ ~ L. )'l .
Qur'an: yJ"
u !l ;re*;.1**
"And to show off their adornment except
HAnd not to show offtheir adornmentexcent
only !4at which is apparent. " (24:3l). Th6y
that which. is"apparent. "(24:31). They
say this verse is a proof that the woman can
say this verse. is a ploof that th'ewoman can
ex-pose
expose what is apparent
what apparent from her. that is the
from her: that the
face and the harids 'Abdullah ibn 'Abbas
faie and the hands as 'Abdullah Ibn 'Abbas
as
explained it
explained it by saying: "Except only that
saying: "Except that
which is apparent
wEich apparent meandthe face and h6nds".
means the face and hands".
The answerto this is as follows: Thev extract
The answer this as follows: They extract
this sayins of Ibn Abbas from what has been
this saying of Abbas from what has been
reported oy
reported by Ibn Jareer At-Tabri he said,Ibn
Jareer he said,
Abbas said aboutthis verse"And not to show
Abbas said about this verse show
off their adornment
off adornment exceptonly that r,vhich
except that vhich is
30
30

33. apparent"means "Kohl (eyeliner)and ting."
apparent" means (eyeliner) and ring."
This report of At-Tabri, hasone personin ihe
reQ0rt of At-Tabri, has one person the
chain of the narrators who is weak,his name
chain oT the narrators weak, name
is Muslim bin Kisan Addabi Al-Kuffu. Ibib
Kisan Addabi Al-Kuffy.
Haiier Al-Asqalani said "Muslim is- weak
Hajjer Al-Asqalani said "Muslim is weak
na#ator." Alsb Imam Ahmed bin Hanbbal
narrator." Also Imam Ahmed Hanbbal
said about him "His (Muslim) Hadith should
said about (Muslim) Hadith should
not be written."'- Imam Al-Bukahri
be written." Imam AI-Bukahri
commented also about Muslim bin Kisan
commented also about Muslim Kisan
Addabi Al-Kuffo: "Thev (the scholarsof
Addabi AI-Kuffy: "They (the scholars of
Hadith) talked' about him' (meaning the
Hadith) talked about him (meaning the
Ahadith he narrated weak)l'' So wiih this
Ahadith he narrated are weak). So with this
are
narrator (Muslim) being
narrator (Muslim) beine in the chain of the
'sayine-of the chain the
Abbas, we see
narrators of the saying of Ibn Abbas,we see
narrators'of the
that this report is w'eak-and cannotbe taken
that this report is weak and it cannot be taken
proof. Thereis anotherway
into as a sound proof. There is another way of
into as a so'und
this saying Ibn Abbasthat was reported
this saying of Ibn Abbas that was reported by
-
Imam AI-Baihaqi, he said in flis book
Imam AT-Baihaqi. he said his book
"Assunnan AI-Koobra" Ibn Abbas said
"Assunnan Al-Koobro" Ibn Abbas said
not to show off
regarding this verse "And not to show off
resarding this verse
thEir adornmentexcept onlv that which is
their adornment except only that which is
'what is in the face and
apparent" means 'wliat is In the face and
aonarent" means
hhhds'. AIso in this way the reportingqf
hands'. Also in this way of the reporting of
Ibn Abbas,therearetwo weak
the saying of Ibn Abbas, there are two weak
the saying
the first one is Ahmed bin
narrators, the first one is Ahmed bin
narratdrs,"
Abduliabar bin Mohammad Al-Ataradi,
Abduljabar bin Mohammad AI-Ataradi,
whorn Ibn Haiier said about him "He is
whom Ibn Hajjer said about him "He is
weak" and Imdm Athahabi said about him
weak" and Imam Athahabi said about him-
o'More than one scholaragreed is weak."
he
"More than one scholar agreed he is weak."
Also no less than his sod (Ahmed's son),
Also no less than his son (Ahmed's son),
Abdurahman bin Ahmed Al-Ataradi, who
Abdurahman bin Ahmed AI-Ataradi, who
31 1
3

34. said abouthis father: "I wrote from
said about his father: "1 wrote from him but 1
but I
stopped telline what he said because
stopped telling of what he said because of
whlai people Iaid about him (beins weak)."
what people said about him (being weak)."
The secoirdman this chain ii Abcfullahtiin
The second man in this chain is Abdullah bin
Harmooz Al-Makki. whom Ibn
Muslim bin Harmooz AI-Makki, whom Ibn
Haiier said about him "He is-weak" and
Hajjer said about him "He is weak" and
Im-dm Athahabi said about
Imam Athahabi said about him "Ibn Ma' ainMa'ain
said he (Abdullah bin Muslim) is weak and
said he (Abdullah bin Muslim) is weak and
Al-Madinv said he is weak twice." So
Ibn AI-Madiny said he is weak twice." So
none what hasbeenreported believed
none of what has been reported in believed of
Abass regarding this verse bv savins
Ibn Abass regarding this verse by saying
-be
"What should be apparent is the face and
should apiarent is the hce'and
hands" is authentic.On the otherhand, has
hands" is authentic. On the other hand, it has
beenreportedthat Abdullah Ibn Mas'aridsaid
been reported that Abdullah Ibn Mas'aud said
the meaning
the meaning of "And not to show off their
- not to show off their
adornment except only that which is
adornment except only that which is
apparent" is "thb cloth-es". this report is
apI?arent" is "the .clothes", this report is
a^uthenticas reported
authentic as reRorted by ibn Jareer, Ibn
Ibn Jarei:r,
Shaibah and Al:Hakim and he saidauthentic
Shaibah and AI-Hakim and he said authentic
the conditions of Muslim; and Imam
on the conditions of Muslim; and Imam
Athahabi agreed
Athahabi asreed with hiin. Sheikh
him. Sheikh
Mohammad 6in Salih Al-Othaimeensaid
Mohammad Din Salih AI-Othaimeen said
regarding this situation: "If we agree that
regarding this situation:"If we asree that
wFat Ibil Abass said the correct one when
what Ibn Abass said is the correcto'newhen
he said "The faceand handsto be exposed".
he said face and hands be exposed",
this can only be takenas an accepted proof if
this can be taken as an accented broof if
there was no different opinion' of hnother
there was different opinion of another
Companion that .opposes his opinion. If
Companion that opposes io his opinion. If
to ^
another Companronopposeshim, we must
anotlier Companion opposes him, we Inust
-
follow what other (duthentic)pioofs give
what other (authentic) proofs give
preference over. So'here in this case,-the
preference over. So here thIS case, the
32
JL

35. opinion of Ibn Abass (which was found not
opinion of Abass (which was found
authentic) has beenoppo'sed the opinion of
airthentic)has been opposed bv
by of
Ibn Maslaud (based^ authenticr'eport)so
Mas aud (based on autlientic report) so
we must follow what other proofs say.
must other proofs say. .
Second Argument: What hasbeenreported
Second What has been reported
by Abu-Dafrood, ~ y ~ G~ Jli ~ ~ :> Jb y.i C?i
by Abu-Dawood, F.+-p- tJ-u Ju {'ir J -'rr,,*ig;i
J Jo
~ A J .J...:A- ,y- ..L:J}I l.ip>-i ":Jli 1))- j-.a-J !. ,y:,;J u5U';Vt
f p ,l V'f {Jt u"-*fYu,}t}t,.1-a;.Jt .Y ~lki~'1 .*f y£
lJi ~ ~l.c-'i 0 ~ 1ll -?!t-+.-:VVo gl..r, ;ri qlo'- J'i {1* ,f ;:>l;j
Cf .' k " iur+f ~l&. ~ .~.1:):> ~.-!i y ~ Jli ~l>-,y- ttY
oWi ,-rt
c..iliJ yt; 4.# JsfLr.-& 6l ~ nl J.r"J ~..::..1>-:> kj";ul f t +
urU;.+U 4b r-LJ ~.:ill fL," ~ Jyt.* **, ~ ~ -?J ~
~ b1 ~i)l 01 ~L<:-'i l:! " JI,; J *: J ql.c1ll .rLa 1 Jy1@,-e-*v
,: -.ir r;1;irtr ;1 'wi t, Jti s r-L ~ nl ~ nt J.r"J ~ ~./'li
"li{ ) q-'.-J;r rui J lir, rj,r )11 W ct-oi ~
II t
".yS' J ~J JI )L.:.i J " 1..i.A> J ..i.A> 'Y! ~ 1.>..1- 0i -t-.2 | ~
"iJt
He said, Yaqoub bin Ka'ab AI-Antaki and
He said. Yaqoub Ka'ab Al-Antaki and
Mua'amal
Mua'am'al bin bin AI-Faddil Al-Harrany
Al-Faddil AI-Harrany
informed me that Alwalead informed theni,
informed me that Alwalead informed them,
Basheer,he
he reported from Sa'eid bin Basheer~ he
he reported from Sa'eid
reportad from Oatadah, he reported from
reported from Qatadah, he reported from
Kbalid bin Duralk he reported tliat Aisha ~
Khalid Duraik he rebortedtliat Aisha &,
said "ThatAsma
said "That Asma bint Abu-Bakar ~ walked
Abu-Bakar & walked
into the Prophet Mwearing soft(thin) clothes,
into the Prophet ;Jiwearing soft(thin) clothes,
then He #^ turned his faVeaway (fro* her)
then He 1f turned his face away (from her)
and 'O which the mdaningof is iranslated
and said which the meaning ofis translated
said
as: '0 Asma, when the woman reaches the
as: Asma, when the womanreaches the
ase of nubertv is not permissible seeany
to '
age ofpuberty it is not permJssible tc! s~e any
p"art of this. He
part 0/ her Eody except thzs and thzs. He 3W
-nointedher 6odv exceptthis (Reported E€
to her face and hands.
pointed to her face andhands. " (Reported by
'Rbu by
Dawud) Thev savthis Hadith'is a clear
Abu Dawud) 'They say this Hadith is a clear
for permiiting Muslim women
proof for permitting Muslim women to
33
JJ

36. expose their faces and hands.Many
expose their faces and hands. Many Muslim
women, including the piolrs amons them.
women, including the pious among them,
believe'inthemwithout kirowinsthatThe
believe in them wIthout knowing that the said
saici
Hadith is weak
Hadith is weak in two ways. First, there is a
ways. first. there is a
disconnection the chain-of (this
disconnection in the chain of narrations (this
narrations
means one the narrators the Hadirlr
means one of the narrators of the Hadith did
not meet the one he claimedhe heardfrom
not meet the one he claimed he heard from
him). the chain
him). In the chain of the narrators of this
the narrators this
Hadith as has been compiled bv Abu-
Hadith as it has been compiled by Abu-
Dawud himself, he said "Khalid bin-Duraik
Dawud himself, he said "Khalid bin Duraik
did not hearfrom Aishah{#, Second. the
did not hear from Aishah ~ ". Second, in the
chain the narrators,there is Sa'eid bin
chain of the narrators, there is Sa' eid bin
Basheerwhom Ibn Haieer, Ma'ain,
lbn
Basheer whom Ibn Hajeer, Ibn Ma'ain, An-
Nassai, bin Al-Madinv and Ibn Hiban
Nassai, Ali bin AI-Madiny and Ibn Hiban
said 'TIe is weak." Ther'efore,those who
said "He is weak." Therefore,-for those who
claim this Hadith as a proof
claim this Hadith as a proof for MuslimMuslim
women exposetheir fates and hands to
women to expose their faces and hands to
their non-mahram
their non-mahram must must stop from
stop from
propasatine the idea as the said Hadith is
proRagating the idea as the said Hadith is
-and-therefore
wedk be disregardedas a
weak and therefore to be disregarded as a
proof.
proof.
Third Argument:
Argument: Narrated Jabir bin
Narrated Jabir bin
Abdullah~-, <We..ill ~-->: ~ ~ ~ ~ JYJ C" 0~
Abdullah+- 4.ie *l .r-;;: , :iFl' 'J- ,ir Jr; 1- c,r+;
L6'r-- iL; ( 4.,.L;1 'J J jl~i ,,, ~l Y ;~L i..y ~I y. ;":>l.aJ ~ J
SF lU ir a.ulY y -'r-:i ih!r J+;)Lrr i-r, -,;r .";{"Jr
pN
aJ--;
~ ~ (rJ>?~ J ...,.,UI.12>-; J ~Lb ~ ~ J ~llS~ /h J~
p Ls@f ef" J L.Ul J*s s.-t!.rb :--> ) ^irr J>:
6_r..ir,i; J>U,,ll
.-Jft p-<* .-L-- J -S --rpJ..l.,a.7 JLi, f?~ J ~~)
~ .~ ~ ,.{ ?' j~ ,j,l=,- Jw ;+-5, : :#ty,uJr~L.J ;i -JI
,:;-3;;.(V :Ju.lt Jy-'J ~ t:
j~ P'J :JL; ~I Jr., ! / : c-Jur;,:rl1rt--c-- ,11 n;irt ~LJI -^L^
cJw J..8-1 ~..U....., rL. 4.b...., i f ;i/I
0-- J~ y; J ~ ~~ifJ~ ~ ;JL; .~ j~ J ~~I
.,- J>L +f 4 il+lr;*.1- g 3itt,aa;i.,*r;JU.^r*lt-o;S;1eK.Jt
"....:.rt---1y» I ~~}i
" -,g-ilr-- ,.,g-bt;i
34
34

37. "I attended the PraYer with Allah's
"I attended the Rrayer with Allah's
Messenger fJj on the Eid-el-Fitr Da~, He M
Messeiier # on the'Eid-el-Fitr ^Day'-$e ,#
commeilcedwith the-prayer peJore.Khutba
commenced with the prayer before Khutba
(sermon) without Atnan or Iqamah. He ?Ji
Tiermon) without Athan-or-Iqqmah.-He #-
then stood up leaning on Biral and He :If
ilri" stbod up leaning on Bifal ary4 H-g #.
commanded them to be
-"*t - to Allah. He :If
ci*ma:nded them to 6e pious to Allah- He #.
exhorted it ei on obEdience to Him and
i;iiia them obedience to Him and
preached people admonished them.
ir:tocitd to thepeople and admonishedthem.
Tiei He ffi prbceeded to the womgn.He M,
-Then ?i!
*i; proceeded women. He :If
preached to them and reminded tltem and
biiitneA
'dtlitd them reminded them
asked them to give alms,for most of-themare
them alms, for most ofthem
i"nifuel if nett7.l,wln1ai sitting inThemiddle
the n"i ofHell. A woman sitting in the middle
of the women, with black spbt on-tltecheek
;Tih-;'iio*ii, black spot on the cheek
said: "lThy is so,Messenger
s toad up and said: "Why is it so, Messenger
itood uD
of Allah? " He Ji said.' -"For You grumble
of Allah?" # said: "For you grumble
often and show ingratitude to your spprySq'
often show ingratitude spouse.
And then they began to give alms out of their
then they Qegan tq g.ivealms oJ thetr
ornaments, such as their earrings ana rings
ornaments,such {ts thetr-earrmgs afqflngs,,
which they threw on the cloth .o.Jbttat' "
whtch they threw on the cloth of Bila["
(n;p"$d'Fv Al-gukahri andMusliin). Thev
(Reported by fJ-Bu~ahri anq ~usli~). Th~y
siiO ln this'Hadith
say when Jab!r ~ ~~.J sald in thlS Hadlth
say wnen J-,ibf^;J.i;,
;X *o*att with black spot on the cheek" is
"A woman with black ipot on the cheek" it is
u^ptoofittat *hg was eryiosing fq*.,and if
her
a proof that she was exposing her face, and if
was coveringher tacehe woulo not nave
she was covering her face he would not have
she
ieet her face.Tffiere two po;sib-e
are
seen her face. There are two possibe answers answers
io-inii.-f iist, there is no probf in the Hadith
to this. First, there is no proof in the Hadith
ifiui i"d]caies that the Flophet W saw the
that indicates that the Prophet ii saw the
*ittriout Hiiab and fie *Eapprovedit,
woman without Hijab and fie ~ approved it,
*;**
UuT^^onlyiabir sdw Lt.t face a^Itd
but only Jabir saw her face and that is that is
because,
- maybeherHiiab fall.qflher face,
beiausel maybe her Hijab fall off her face,
oi b*cdtrt* sh'e was in the middle of the
or because she was in the middle of the
35 5
3

38. women, she took off her Hiiab or another
women she took off her Hijab or another
possibility that shewas an old wornanwho is
possibility that she was an old woman who is
permitted to expose her face as statecl the
germitted to expose her face as stated in the
in
(Jur'an:
Qur'an:
--* ar.ffi
.-+s';'- fr
.:r4W ~ wf c.b- ~ ~ ~l5:; ;';~J!. ':J ~':Jl ~L.,:..1I if J.£:.lyiJl)"
r-=- A..J:" :ff:-g:; ;H!::, ;"
"~.le. '-- 4ii1 J U..l" U.~ .>1 J L:.J ..:..>~J'-- ..1--
.1 ,..;00:. ':
. . .. J.
n..::.. "j;.
*Afd
asftr women
HAnd as for womenfast childbearing lvho do
pas.tc.hitdbeaying do who
not expebt wed-lock, rs no stn on them if
not expect wed-Ioc , it is no sin on theln if
they iliscard (outer) clothins
they aiscard their (outer) clothing in such su"h
awpy as not to show their adornment. But to
away as to show adornmZnL to
refrain (i.e. to discard
refrain (i. e. not to discard their outer outer
c[othing) is betterfor thern.
c{othing) is betterfor theln. And Allah is All-
is
Heargry lll-K7owbr.". Qa:60)
Hearer, All-Knower" (24:60) It must be musr be
noted further that this story was reportedbv
noted further that this story was reported by
-than
many companions other
many con1panions other than Jabir, ana Jdbir. an8
neither one them had mentioned this
neitlier one of them had mentioned this
woman exposing her face except Jabir. Also
woman exposingher faceexceptJabir.Also
-
Imam Muslim
Imam Muslim in his Autlientic Book,
his Autlientic Book.
reported those who narrated
reported those narrated this storv besidd
this story beside
Jabir, they are Abi Sa'eid Al-Kuhdries,.
Jabir, they are Sa'eid AI-Kuhdri~-,
Abass~>, and Abdullah Ibn
Abdullah Ibn Abass4,, and Abdullah Ibri
Abdullah
Umar~-. Neither one of them reRorted that he
Umarr*-. Neither one of them reportedthat he
'ttris
saw the woman's face. Also this storvwas
saw the woman's face. story was
narrated by Abu-Hurairah {+- and Abdullah
narrated Abu-Hurairah ~- and Abdullah
bin Mas'ird i+, without _mentioningthe
Mas 'ud ~- mentioning . the
woman's face. So here five companlons
woman's face. So here companions
reportedthis story andthey all saidwliat Jabir
reported story and they said Jabir
gir' said but neifherone cif them mentioneda
~> said neither one of them mentioned
36
36

39. woman exposing her face, which makes it
woman exposing her face, which makes it
that only Jabir~, saw her face.
very clear ihat oillv Jabir u*.saw her face-We
mu6t note that Jabir ~, to see her face does
must note that for Jabir4t to seeher face does
not make a profound argumentfor thosewho
make profound argument those who
lesalize exposing the woman's face,because
legalize expbsing the w-oman's face, because
it "was not prov6nthat -theProPhSJ saw the
was proven the Prophet #~
woman exnosing her face and He approved
woman eXQosing her face and approved
her action.^Besicfes,indeedJabir4,-s-aw
her action. Besides, if indeed Jabir ~J saw her
if
face, it must be noied that he only.mentioned
face, must be noted he only mentioned
one woman's face, not majolity of the
one woman's face, majority of the
women. This meandthat wom-en general,
women. means that women (in general,
with the exceptionof the woman that]abir e"
the exception of the woman that Jabir ~J
saw) in those aays wear Hiiab.
saw) thosedayswear Hijab.
Sa'ad
Fourth Argument: Narrated Sahel bin Sa'ad
Argument: NarratedSahel
~J said:
4- said:
~ ,, ~I Jr---') 4 :cJw r;L J ~ ~ i.-~ lil J y ) v,-k- ~r.,... .ri
6t J:-; t- :.:JW d--, qJ'c..irt
,J-.1r Jr, .,rel*;irrr ji
~t ~ ~ rL J ~ ~ J-+' ~ Jy) ~t ):W ~ ~ <-:-A~
t+-Jl --E;lr -"-4, +J qi.a.11,rlp .iJlJr-, kJl fu ctJ .'+!
".i-;+t ••• ~ I.' I~ ~ r 4..J·i 0;ilr v 'J I..4.J..!l •.*f, ') "; fl (f• ~y.&')
If. .1 _ I
u+ .i - 1
~....I.>- ... c-*l-- ~ k# -A- t c(
A ·'1) ..r(, uli ~ fl
I: Utl
.l::l.l::l
^r.t'J
('A lady came to Allah's Messenger # and
"A ladv came to MessengerM
said:; ""O Allah's Messenger! I have come to
said "0 Messenger! haie come to
'M to offer mvself to vo{(to marrv her).
you to offer myselfto )!OU (to marry her). He
vou
!Jf raisecf'"his eyes and looked at her and then
raised" his eves"and-looked then
lowered his head. When the lady saw that he
Towered his hbad. When the ladv saw that he
not make anv decisirin, she sat
did not make any decision, she sat
did
do*n, . etc. " (Reportdd bv Al-Bukahri and
down ....etc. "(Reported by Al-Bukahri and
Muslim). Thdy sby that the Prophet # looked
Muslim). They say that the Prophet ~ looked
377
3

40. at the woman and was not interested in
at the woman and was not interested in
marrying her and if shewas not exposinsher
marrying her and if she was not exposing her
face,-Hd ffi would not looked at heirand-rhen
face, He ~ would not looked at her and then
turned away from her. There are three logical
turned away from her. Therearethreelosical
and sound answersto these: First. thele is
and sound answers to these: First, there is
notlring in .this Hadith that states the woman
nothing this Hadith that statestlie woman
wa? exposingh.e{face,and for the Prophetffi
was exposing her face, and for the Prophet ~
to look up and down at the woman doesnot
to look up and down at the woman does not
necessarymean she was exposins her face
necessary mean she was exposing her face
and he ~ was looking at her body. Second,
and he ffi was lookine at her bodv. Second.
this story could be belore the oblisation
this storY could be before the obligation of
Hiiab. Third, is from the Sunnahforthe
Hijah. Third, it is from the Sunnan for the
man when he is interested marrying a
man when he is interested in marrying a
woman, at her face,so if this woman
woman, to look at her face, so if this woman
expose her face front the Proohetw
did expose her face in front of the Prophet ~
then if could be for this reason(i.e.. t6 shoirr
then it could be for this reason (i.e., to show
her face the Prophet tE hoping that he
her face to the ,Prophet ~ hoping that he
would marry her).
would marry her).
Fifth Argument: NarratedAbdullah Ibn Abass E#,
: -..Jr gy- tV s, )ailt rL-, ."lo.1l ,rL, ,61J-rj:;i
,* dt .*.-:e l*-t )'+,, FiJl 96; , {i.-l-, i,*t .,Il *+
l+b1 ..f ;lJll clil J "4.;.r.,-,'rnLru-Ll ql,e .11
+l:...=i fo
e-+e--el;l+-Ji .A Jat;;Ls .rla nt J,*)
.l*Li t+JJ .-Li'.e.!t&:,"Jr "F;4",lt
."h.; : 6t .rI- c..uJU
6J J--' ! +Jw tdl ,E jt ,-p ys Jr,i J.;;ir ;j+ i-ii o-r.e
"J'
L,tC,h:*,-!,1"{ F=- *i ,S i .r!" ..,| C' + .11 a-h,-jrrl
" a*
f a;.e
'AI-Fadl bin Abtsas..ri ,-b-iu-,l.Sj-aL-lJl, J-e (.5F*,-
F+":Jli 7-->I
ou-ir ,-2, ,oide-behind
Allah's Messenger Mas his*coripanionrider
38