Classical Accord (Ijma) over Niqab, Hijab

with Al-Quran and Hadith by Honouring

the Status of Women in Islam
Compiled by A. R. Roman with Courtesy: Blog Excerpts of Aftab Khan
Date: Dhu Al-Qaada 26, 1438: 20 Aug 2017

( In The Name of Allah Most Gracious Most Merciful)

( There is no Ilah but Allah, Muhammad is the Messenger of Allah)

) (

"You cannot guide whoever you please: it is Allah who guides whom He will. He best
knows those who would accept guidance". (Quran; 28:56)

In the name of Allah, We praise Him, seek His help and ask for His forgiveness. Whoever Allah
guides none can misguide, and whoever He allows to fall astray, none can guide them aright.
We bear witness that there is no one worthy of worship but Allah (swt) Alone, and we bear
witness that Muhammad is His slave-servant and the seal of His Messengers. There is no
nabi or rasool after him . Peace be upon Prophet Muhammad , his household and his
companions.

Men and women are absolutely equal with regard to their human status. The Quran, and the
Prophet (peace be upon him), stress the equality of the two sexes in clear terms. The Quranic
address always applies to men and women equally, at times the women and men are also
addressed together:

Surely the Muslim men and the Muslim women, the believing men and the believing
women, the devout men and the devout women, the truthful men and the truthful
women, the patient men and the patient women, the humble men and humble women,
the charitable men and the charitable women, the fasting men and the fasting women,
the men who guard their chastity and the women who guard their chastity, and the men
who remember Allah much and the women who remember Allah much - for all those,
Allah has prepared forgiveness and a great reward(Quran;33:35).
Yet there are occasions where women are addressed in the Quran on their own, with matters
that apply to them only. On the contrary, Islam stresses equality of treatment of sons and
daughters. Allah says in the Qur'an:

"Mankind, remain conscious of your Lord, who has created you all out of a single soul,
and out of it created its mate."(Quran; 4:1).

A woman is liable to reward or punishment like men according to her faith, worship and deeds.
The same standard of justice applies to both men and women. Allah says in the Qur'an:

"Whoever does well, whether male or female, having already accepted the faith, shall be
made by Us to enjoy a goodly living. We will also administer to them their reward
according to their best deeds."(Quran; 16:97).

"Their Lord answers their prayer: I shall not lose sight of what any of you does whether
man or woman; each of you is an issue of the other." (Quran; 3:195).

During the time of Prophet (peace be upon him), the women used to offer prayer (salah) in the
mosque, in the last row. However it is not obligatory for the women to offer prayers (salah) in
mosque, they are allowed to offer prayer at home for convenience. Women can even lead the
prayer for the women in congregations: It is related from 'Aysha (rh) that she would make the
adhan and iqamah (prayer call) and lead the women in prayer, standing in the middle of the
row. (Related by al-Baihaqi- Fiqu-Us-Sunnah, Volume 1, Number 104 a).

All the obligatory worships like Salah, Fasting, Zakah, and Hajj are also obligatory for women
like men, however during period of impurity (menstruation), they are exempted form offering
prayers (salah) where as men are not exempted form prayers (salah) under any circumstances.
The women are exempted to participate in combat (Jihad with sword or armed struggle).
Narrated by Aysha (rh) (The mother of the faithful believers); The Prophet (peace be upon him)
was asked by his wives about the Jihad and he replied, "The best Jihad (for you) is (the
performance of) Hajj. (Sahih Bukhari Volume 4, Book 52, Number 128).

However it is evident form a Hadith that in the initial days the women has been providing logistic
support. Narrated Ar Rabibint Muauwidh: We used to take part in holy battles with the Prophet
by providing the people with water and serving them and bringing the killed and the wounded
back to Medina. (Sahih Bukhari Volume 4, Book 52, Number 134).

Does Sharia asks women to cover their face with Niqab?

The question of hijab for Muslim women has been a controversy for centuries and will probably
continue for many more. Is it fard (obligatory), mustahab (recommended/preferable), or 'urf
(cultural).

Some learned people do not consider the subject open to discussion and consider that covering
the face is required. While a majority are of the opinion that it is not required (some conditional).

According to scholars like Tirmidh and rith b. Hishm, however, all of a woman's
body is awrah, including her face, hands, and even fingernails. There is a dispensation
though that allows a woman to expose her face and hands, e.g. when asking for her
hand in marriage, because it is the centre of beauty.1

1
al-Qaraw, Ysuf. "Is Wearing the Niqb Obligatory for Women?". SuhaibWebb.com. Archived from the original
on 9 July 2014. Retrieved 16 November 2015.
A middle line position is taken by some who claim that the instructions are vague and open to
individual discretion depending on the situation. The wives of the Prophet were required to
cover their faces so that men would not think of them in sexual terms since they were the
"Mothers of the Believers," but this requirement was not extended to other women.

It may be a new information for many that, Hijab and Niqab is not Muslim invention it has been
practiced in ancient religions and cultures. However, Islam did endorse it as a symbol of
modesty and respect, not of subjugation. The veil personified the dignity and superiority of noble
women. The veil signified a woman's self-respect and social status. The fact that the veil was
the sign of nobility was the reason that the prostitutes were not permitted to cover their hair in
the old Jewish society.

Different methods were evolved with the expansion of Islam and intermixture with other cultures.
The custom of veiling women as known at present (which originally arose as a sign of
aristocracy but later served the purpose of segregating women from men; the pardah), was
acquired in Iraq then under influence of Iranian culture. Much has been said about the synthesis
of Hinduism and Islam in the period of Muslim dominance, but, as far as the Hindus were
concerned, this was generally a matter of superficial observances. Thus, veiling (purdah), the
strict seclusion of women, became commonplace among the Hindu upper classes of northern
India.

Women Modesty & Piety in Islam - Hijab and Niqab

The modesty is prescribed to protect women from molestation or simply, modesty is protection.
The veil (Hijaab) worn by Muslim women is considered by many as an example of the
subjugation of women in Islamic law. Hijaab (veil) is a type of cloth worn by women over the
head, shoulders, and bosoms (excluding the face; however some cover the face as well). The
Muslim women are dressed up modestly which not only enhances their status to a respectable
position but also help in controlling indecencies, forbidden by Allah:

Say: "My Lord has forbidden only indecencies whether, such of them as are apparent
and such as are within, and sin and rebellion without justice, and that you associate with
Allah that for which He has not sent down any authority, and that you say against Allah
what you do not know. (Quran; 7:33).
Islam has laid down harsh punishments for such crimes, which strictly guards the modesty of
women. There is swear punishment for adultery and rape in Islam. The marriage is by choice
and with mutual consent of the woman and man. The modestly and dignity of women is well
guarded, leveling a false allegation (Qadhf) against chaste women is a hadd crime, having strict
punishment mentioned in the Quran;

"And those who launch a charge against chaste women, and produce not four witnesses
(to support their allegations) - Flog them with eighty stripes; and reject their evidence
ever after: for such men are wicked transgressors"(Quran; 24:4).

Islam bestowed woman a unique status which has no parallel in any other society. In Islam, the
rights and responsibilities of a woman are equal to those of a man, but they are not necessarily
the same. The variation in their functions does not imply that one is inferior to the other. In
Islam, both men and women can rise in spiritual eminence.

"Whoever works evil will not be requited but by the like thereof, and whoever works a
righteous deed -whether man or woman- and is a believer- such will enter the Garden of
bliss"(Quran; 40:40);

"Whoever works righteousness, man or woman, and has faith, verily to him/her we will
give a new life that is good and pure, and we will bestow on such their reward according
to the best of their actions."(Quran; 16:97);

Allah has set an example to the unbelievers in the wife of Nuh and the wife of Lut. They
were married to two of Our righteous servants, but they betrayed them. In no way could
their husbands protect them from Allah. Both of them were told: "Enter the fire, along
with those who enter." And Allah sets forth, as an example to those who believe the wife
of Pharaoh: behold she said: "O My Lord! build for me, In nearness to thee, a mansion In
the garden, and save me from Pharaoh and His doings, and save me from those that do
wrong"; And Maryam (Mary) the daughter of 'Imran, who guarded Her chastity; and we
breathed into (her body) of Our spirit; and she testified to the truth of the words of Her
Lord and of His Revelations, and was one of the devout (servants). (Quran; 66:10-12)

Islam grants highest respect to Maryam (Mary), the mother of Isa (s) (Jesus Christ), Surah.19 is
named Maryam [Mary] in the Quran.
The greatest honour bestowed upon man by Allah is Divine Revelation. Along with men, women
have also received the gift of Divine Revelation, it is mentioned in the Quran:

Behold! The angels said: O Maryam! Allah hath chosen thee and purified thee, chosen
thee above the women of all nations. (Quran; 3: 42);

So We sent this inspiration to the mother of Musa (Moses), (saying): "Suckle him [Musa
(Moses)], but when you fear for him, then cast him into the river and fear not, nor grieve.
Verily! We shall bring him back to you, and shall make him one of (Our) Messengers."
(Quran; 28: 7).

But what is exactly meant by hijab?

In Islam, first the men are commanded to lower their gaze, this ayah often not mentioned by the
people with biased mindset:

Tell believing men to lower their gaze and remain chaste. That is purer for them. Allah is
aware of what they do. (24:30)

Then, the women:

"Say to believing women that they should lower their gaze and remain chaste and not to
reveal their adornments -- save what is normally apparent thereof, and they should fold
their shawls over their bosoms. They can only reveal their adornments to their husbands
or their fathers or their husbands' fathers, or their sons or their husbands' sons or their
brothers or their brothers' sons or their sisters' sons or maidservants or those whom their
right hands possess or their male attendants who have no sexual desire or children who
still have no carnal knowledge of women. Nor should they swing their legs to draw
attention to their hidden ornaments. Believers, turn to Allah, every one of you, so that
you may prosper". (Quran; 24:31)
This ayah shows clearly that Allah has obliged women to wear hijab.

Hijab is the proper Islamic dress code, which is primarily intended to safeguard the modesty,
dignity and honour of men and women. By wearing Hijab, women protect themselves from any
lustful gaze or act that may expose them to temptation or harassment of any kind. On the other
hand, it protects men from indulgence in vices and unlawful acts.

Hijab does not only refer to head cover, but to the whole dressing of a woman. This means that
there are certain requirements for a woman's dress to be Islamic: It must cover the whole body.

It must not be tight or transparent.

It must not visibly outline (delineate) the parts of the body, especially those parts that are
sexually attractive.

It must not be a dress that is usually worn by men. Hence, a Muslim woman is permitted
to wear whatever she likes as long as her dress has all the legal requirements of a
woman's Islamic dress code, and it covers the `awrah (sensitive parts of the body that a
woman must cover in front of non-mahrams). This is agreed upon by all scholars and
jurists.
However, scholars differ concerning the limits of a woman's `awrah, depending on different
interpretations of the ayah that is mentioned above, and this entails a disagreement among
scholars concerning the ruling of niqab (covering the face and hands); whether it is obligatory or
not. The majority of Muslim scholars, including the four schools of fiqh, maintain that niqab is not
obligatory (some conditional). They base their view on many evidence that are discussed below
in details. Only some of the Hanbali scholars see that niqab is obligatory.

Shafi'i: The Shafi'i school has had two well-known positions on this issue. The first view
is that covering of the face is not obligatory (fard). The second view is that covering the
face is obligatory only in times of fitnah (where men do not lower their gaze; or when a
woman is very attractive).

Hanbali: According to the Hanbali school, there are two differing views on whether a
woman's whole body is awrah or not. Mlik, Awz, and Shafi suggest that the awrah of
a woman is her entire body excluding her face and her hands. Hence, covering the face
would not be obligatory (fard) in this madhhab.

Different opinion:

Allah Almighty says what means:

And say to the believing women to lower their gazes and guard their chastity, and let
them not display of their charm - except what is apparent, and to draw their veils over
their bosoms, and not to reveal their adornment save to their own husbands or fathers or
husbands fathers, or their sons or their husbands sons, or their brothers or their
brothers sons or sisters sons, or their women, or their slaves, or male attendants who
lack vigor, or children who know naught of womens nakedness. And let them not stamp
their feet so as to reveal what they hide of their adornment. And all of you beg Allah to
forgive you all, O believers, that you may be successful. (An-Nur 24:31)

Commenting on the phrase: "what is apparent" Ibn `Abbas, the famous Companion and the
Quran exegete, said: It means face and hands. In other words, according to Ibn `Abbas, a
woman must cover all her body except her face and hands while in the presence of men who
are not related to her directly. The list of those in whose presence she needs not cover is clearly
outlined in Surat An-Nur 24: 31.
The majority of imams - including those of the four schools, as well as others - share the above
interpretation of Ibn `Abbas, and thus hold the opinion that a woman is not obliged to cover her
face and hands (some conditional).

However, a group of scholars, the majority of whom belong to the Hanbalite Juristic School,
teach that a woman must cover her face and hands as well. In support of their position they
invoke a tradition attributed to the Prophet, stating: Woman is all `awrah, and hence as
such, needs to completely be covered up. They also reason by saying that the most attractive
parts of a womans body capable of enticing men are her face and hands.

The aforementioned position of the majority on this issue seems to be more consistent with the
general understanding and evidences of the Quran and Sunnah than of those who advocate
covering the face and hands as well. There are several proofs which point to this conclusion:

1. There is not a single ayah or Hadith which directly ask the women to cover their face.
The opinion of scholars is based upon their interpretations and inferences drawn from
different incidences and practices where women covered their faces. While there are
incidences where women did not cover their faces. However one Hadith of Sunan Abi
Dawud #4104 clearly mentions Prophet indicating to keep face and hands
uncovered.

- -

. " "
. .

Narrated Aisha, Ummul Mu'minin:

Asma, daughter of Abu Bakr, entered upon the Messenger of Allah ()

wearing thin clothes. The Messenger of Allah ( )turned his attention from her.
He said: O Asma', when a woman reaches the age of menstruation, it does not
suit her that she displays her parts of body except this and this, and he pointed to
his face and hands.
 Abu Dawud said: This is a mursal tradition (i.e. the narrator who transmitted it
from 'Aishah is missing) Khalid b. Duraik did not see 'Aishah.

Grade: Sahih (Al-Albani), Reference: Sunan Abi Dawud 4104

2. The ayah quoted above from the Quran seems to presume that the women it addresses
are not wholly covered, i.e. face and hands. Otherwise, there is no sense in ordering
both genders to lower their gazes.

3. It is a general consensus among scholars that a woman is not required to cover her face
and hands while performing salah (ritual prayers). If these were deemed to be `awrah, it
would certainly have been necessary to cover them.

4. A woman is required to bare her face while she is in a state of ihram (consecration
during Hajj and `Umrah). This again confirms what we said earlier.

5. Moreover, the evidences in the sources the Quran and the Sunnah - are
overwhelming in showing that the hijab, as prescribed by Islam, was not meant to
segregate women or shut them out of the social involvement and participation in the
affairs of the Muslim community. This is since the participation of Muslim women - at all
levels of Islamic life - is fully documented beyond a shadow of doubt in the sources of
Shari`ah. Such active participation as described in the sources is conceivable only if we
assume that women were not wholly covered from head to toe.

In light of the above, we may conclude: There is no controversy regarding covering the whole
body except for the face and hands. The controversy occurs in respect of covering the face and
hands. The majority of scholars say it is not obligatory, while few others maintain it is obligatory.
This, in turn, requires that a woman must abide by the agreed ruling which stipulates that a
woman must cover her whole body except the face and hands.

As for the controversial part of the issue, we should think of it as a sign of Allah's mercy that He
left some things open, so that there will be no hardship for people, and that they can make use
of such things according to their own benefit. For example, if a woman is so beautiful to the
extent that she attracts men's attention and her beauty tempts them, she would cover her face,
as an aspect of preventing harm, even if it is agreed that niqab is not obligatory. On the other
hand, some women may have some breathing or skin problems that they do not tolerate
wearing face cover. Here, we realize that the difference of opinion in relation to niqab is really
an aspect of Allah's mercy.

The differences among scholars are only in minor and secondary things, and never in the
fundamentals of faith. This is in fact an aspect of Allahs mercy, as the Prophet said:

Allah has prescribed certain obligations for you, so do not neglect them; He has defined
certain limits, so do not transgress them; He has prohibited certain things, so do not do
them; and He has kept silent concerning other things, out of mercy for you and not
because of forgetfulness, so do not ask questions concerning them. (Reported by ad-
Darqutni.)

Shaykh al'Abanis position about Niqab of muslim woman from his famous book: Jilbab Ul-
Marat Il-Muslimah

It was narrated from Aishah that Asma bint Abi Bakr entered upon the Messenger of Allah
(peace be upon him) wearing a thin garment. The Messenger of Allah (peace be upon him)
turned away from her and said: Oh Asma, when a woman reaches the age of menstruation, it is
not proper for anything to be seen of her except this and this, and he pointed to his face and
hands.

[Sunan Abu Dawud (Darussalam Publishers, 2007), volume 4, p. 422, The Book of Clothing,
chapter 31: What a woman may show of her beauty, Hadith number 4104. Classed as Daif by
Hafiz Abu Tahir Zubair Ali Zai. Imam Abu Dawud said: This Hadith is Mursal. Khalid ibn Duraik
did not meet Aishah. (And Saeed bin Bashir is not strong (in narrating)).]

Note: Maraseel are accepted by many great scholars as valid proofs, an example of Mursal
hadith to be Hassan/Sahih is the hadith of prayer of woman being different from that of man (It
is also corroborated from other ahadith).

The Hadith is Mursal by itself but authentic due to supporting narrations and is used as
evidence for this matter . . . It was authenticated by Sheikh Al-Albani in Sahih Sunan Abu
Dawud, vol. 2, p. 774, number 3458.
Sheikh Al-Albani explains reasons behind this Hadiths authenticity in great detail:

. . . (The narrations chain is) Bashir from Qatadah from Khalid ibn Duraik from Aishah. Ibn Adiy
added that he (Khalid) once attributed it to Umm Salamah instead of Aishah. Abu Dawud said
after citing it, This Hadith is Mursal. Khalid ibn Duraik did not meet Aishah. Also, Saeed ibn
Bashir is weak according to Hafidh ibn Hajar in At-Taqrib. However, this Hadith has been
reported via other ways that strengthen it:

(1.) A Mursal report recorded by Abu Dawud (no. 437) from Qatadah with an authentic chain
that includes neither ibn Duraik nor ibn Bashir: Indeed, once a young girl reaches menses, it is
not right for her to expose except her face and hands to the wrists.'

(2.) At-Tabarani (in Al-Kabir 24/143/378 and Al-Awsat 2/230/8959) and Al-Bayhaqi recorded via
ibn Lahiah from Iyadh from Abdullah from Ibrahim bin Rufaah Al-Ansari from his father from (he
believed) Asma bint Umays that Allahs Messenger (peace be upon him) entered Aishahs
house while she had with her sister Asma bint Abi Bakr, who was wearing wide-sleeved clothes
(see the report in question for the remainder of this Hadiths text) . . . There is no doubt that a
report by ibn Lahiah does not go below the level of Hasan when it has supportive narrations, as
is the case here . . .

(Jilbab Ul-Marat Il-Muslimah pp. 58-59)

Therefore, we can see that the correct view is that the Niqab is recommended, and not
obligatory.

Sheikh Al-Albani's knowledge of the Shawahid (supporting narrations in Hadith) was something
which was uncontested to by other scholars of his day. Sheikhs Ibn Baz and Uthaymeen even
testified to this. While some Hadith scholars would only grade the single Hadith, Sheikh Al-
Albani would take into account all supporting narrations of the Hadith. So some Ahadith are
authentic due to other texts with the same meaning, so please take note of this. This made his
methodology more correct versus other scholars of his day.

However, wearing the Niqab is better. Sheikh Al-Albani said:

Whoever adheres to the obligation, it is good enough; and whoever does the recommendation,
it is better. (Jilbab Ul-Marat Il-Muslimah, p. 28, which is a Preface to the 2nd Edition)

For deatails you can read: Niqab Is NOT Required, Extract from "he Book "Jilbaab Al-Marah Al-
Muslimah" By Shaykh Naasiruddeen Al-Albaanee

Arguments For and Against Niqab

Arguments Against Niqab:

There is no clear-cut Quranic ayah or authentic hadith to the effect of making the face veil
obligatory. The conclusions drawn by scholars are based upon their interpretations (human
work) of practice by wives of Prophet( mothers of believers) and other women who followed
them. The honourable wives of Prophet are not like ordinary women (Quran; 33:32), their
status is much higher. Some instructions are peculiar to them, i.e. they were not allowed to
remarry after death of Prophet. Other women may like to emulate them after death of their
husbands but it does not become obligation for others. If the wives of Prophet covered their
face, it would only become obligatory for all other women if it was commanded in Quran or by
the Prophet otherwise it remains optional practice.

The Hadith which clearly mentions the woman may not cover the face and hands:

- -
"
. . "
.
 Narrated Aisha, Ummul Mu'minin:
Asma, daughter of Abu Bakr, entered upon the Messenger of Allah ( )wearing thin
clothes. The Messenger of Allah ( )turned his attention from her. He said: O Asma',
when a woman reaches the age of menstruation, it does not suit her that she displays
her parts of body except this and this, and he pointed to his face and hands.
Abu Dawud said: This is a mursal tradition (i.e. the narrator who transmitted it from
'Aishah is missing) Khalid b. Duraik did not see 'Aishah.
Grade: Sahih (Al-Albani), Reference: Sunan Abi Dawud 4104)

Quran 24:31

"And say to the believing women that they should lower their gaze and guard their
modesty; that they should not display their beauty and ornaments except what (must
ordinarily) appear thereof... (Al-Qur'an 24:31)

When Ibne Abbaas (RA), the leading commentator of the Qur'an was asked about the ayah
mentioned above as to what it meant, he replied, "It refers to the face and hands". (Collected by
Ibn Abee Shaybah in al-Musannaf, Vol. 3, p. 540 & 541, hadith no. 16997 & 17012 and al-
Bayhaqi in Sunan al- Kubraa. Al-Albaanee ruled in Jilbaab al-Mar'ah al-Muslimah, pp 59-60,
that the isnaad of this statement is saheeh.)

55:33

Those scholars, who insist that covering the face is obligatory for Muslim women, interpret 'al-
idnaa' in the ayah of the jilbaab (Al-Qur'an: 33:59) to mean, "Covering the face". This
interpretation is erroneous because the basic meaning of the word in Arabic is "to come close",
as the well-known scholar, ar-Raaghib al-Asbahaanee mentions in his authoritative dictionary
'al-Mufradaat'. Some people claim that jilbaab is "a garment which covers the face". This too is a
misinterpretation as it is contrary to the interpretation of the leading scholars of past and present
as well, who define jilbaab as a garment which women drape over their head scarves (khimaar).

Some people claim that the khimaar (headscarf) in Al-Qur'an 24:31 covers the head and the
face, whereas linguistically the word only means a head covering.
The Prophet is reported to have said "Allah does not accept the prayer of a woman who
has reached puberty unless she wears a khimaar". (Sunan Abu Dawood, vol. 1, hadith No. 641)

However, no scholar for women insists on covering the face in Salaah based on the hadith
quoted above, which further substantiates that khimaar does not mean covering the face.
Shaykh Naasiruddeen al-Albaanee, one of the foremost scholars of recent times has clarified in
detail, the errors made by these scholars who insist on the obligatory nature of the face veil in
his books ar-Radd al-Mufhim & Jilbaab al-Mar'ah al-Muslimah (3rd edition, 1996, al-Maktabah
al-Islaamiyyah). Likewise, other scholars like Ibn Muflih al-Hambalee, an-Nawawee, al-Qaadee
'Iyaad are too of the opinion that covering the face is not obligatory.

One can find several ahadith which prove that covering the face is not compulsory in Islam but
there is not a single authentic hadith that makes covering the face obligatory.

For instance, once while the Prophet was admonishing and preaching to a group of women
after having admonished the men on the Eid day, "...a woman having a dark spot on her cheek
stood up..." seeking clarification on the subject the prophet was discussing. (Sahih Muslim, Vol.
2, Hadith No. 1926)

Jabir b. 'Abdullah reported: I observed prayer with the Messenger of Allah (Peace be
upon him) on the 'Id day. He commenced with prayer before the sermon without Adhan
and Iqama. He then stood up leaning on Bilal, and he commanded (them) to be on guard
(against evil for the sake of) Allah, and he exhorted (them) on obedience to Him, and he
preached to the people and admonished them. He then walked on till he came to the
women and preached to them and admonished them, and asked them to give alms, for
most of them are the fuel for Hell. A woman having a dark spot on the cheek stood up
and said: Why is it so, Messenger of Allah? He said: For you grumble often and show
ingratitude to your spouse. And then they began to give alms out of their ornaments
such as their earrings and rings which they threw on to the cloth of Bilal. (Sahih Muslim,
Vol. 2, Hadith No. 1926)

Narrated Ata bin Abi Rabah (R.A.): Ibn 'Abbas said to me, "Shall I show you a woman of the
people of Paradise?" I said, "Yes." He said, "This black lady came to the Prophet and said..."
(Sahih Bukhari, Vol. 7, Hadith No. 555 - Dar Al Arabia- Beirut- Lebanon & Sahih Muslim Hadith
No. 6 571-Darusslam- Arabic)

Narrated by Ata bin Abi Rabah: Ibn Abbas once said to me, Shall I show you a woman
of the people of Paradise? I said, Yes. He said, This black lady came to the Prophet
(peace be upon him) and said, I get attacks of epilepsy and my body becomes
uncovered; please invoke Allah for me. The Prophet said (to her), If you wish, be
patient and you will have Paradise; and if you wish, I will invoke Allah to cure you. She
said, I will remain patient, and added, but I become uncovered, so please invoke Allah
for me that I may not become uncovered. So he invoked Allah for her.

. ." "

Narrated 'Abdullah bin Abbas: Al-Fadl (his brother) was riding behind Allah's Apostle and
a woman from the tribe of Khath'am came and Al-Fadl started looking at her and she
started looking at him. The Prophet turned Al-Fadl's face to the other side. The woman
said, "O Allah's Apostle! The obligation of Hajj enjoined by Allah on His devotees has
become due on my father and he is old and weak, and he cannot sit firm on the Mount;
may I perform Hajj on his behalf?" The Prophet replied, "Yes, you may." That happened
during the Hajj-al-Wida (of the Prophet). (Narrated by Bukhari # 589, Muslim, and
others).

This Hadith is very authentic since it was narrated by Bukhari and Muslim. If she was covering
her face then Ibn Abbas would know that she is beautiful! Also prophet (peace be upon him) did
not order the girl to cover her face. This hadith was not abrogated since it happened during Hajj-
al-Wida (10 AH) while the Aya of Hijab was revealed in the 5th year after the Hijra.

Narrated `Abdullah bin `Umar: A person stood up and asked, "O Allah's: Apostle! What
clothes may be worn in the state of Ihram?" The Prophet ( )replied, "Do not wear a
shirt or trousers, or any headgear (e.g. a turban), or a hooded cloak; but if somebody
 has no shoes he can wear leather stockings provided they are cut short off the ankles,
and also, do not wear anything perfumed with Wars or saffron, and the Muhrima (a
woman in the state of Ihram) should not cover her face, or wear gloves." (Sahih Bukhari,
Vol. 3, Hadith No. 1838)

With regards to the hadith quoted above, some people say that the commandment of the
prophet not to cover the face is specifically for the women in the state of Ihram, thus it cannot
be used as an evidence because in Ihram certain rules and regulations change. However, the
point to be noted here is that the things that are Mustahab (recommended) can be made
Haraam (forbidden), like the cutting of nails, even the things that are Mubah (permissible) or
Mustahab (recommended) can be made Fard (obligatory), e.g. wearing two pieces of white
unsewn cloth is made Fard for a man, while normally it is Mubah (permissible). But anything that
is Haraam in the normal course of life can never be made Fard. Hence, if exposing the face is
Haraam for women, then how can it be made Fard in Ihraam? 2

Arguments in Favour of Niqab:

The claimed rationale of the niqab comes from Hadith. It was known that the wives of the
Prophet Muhammad covered themselves around non-mahram men. However the Quran
explicitly states that the wives of the Prophet are held to a different high standard.

55:53

"O, Wives of the Prophet, you are not like other women. If you have fear of God, do not
be tender in your speech lest people whose hearts are sick may lust after you."(Quran;
33:32)

It is claimed that under Islam the niqab is a requirement for the wives of Prophet
Muhammad. The following ayah from the Qur'an is cited as support for this:

"O Prophet! Tell your wives and your daughters, and the believing women, to draw their
cloaks (veils) over their bodies. That will be better that they should be known (as

2
http://www.islamicity.org/3565/is-the-face-veil-for-women-obligatory/
 respectable woman) so as not to be annoyed. And Allah is Ever Oft-Forgiving, Most
Merciful."(Quran; 33:59).

This ayah was in response to harassment on the part of the "hypocrites", although it does not
clearly refer to covering the face itself. It is also argued by some Muslims that the reasons for
the niqab are to keep Muslim women from worrying about their appearances and to conceal
their looks.

There are many Hadiths referred to prove that women used Niqab to cover face, but no direct
commandment, which could make it obligatory. Hence it remains an optional, recommended
practice. The Arabic word jilbb is used in the following traditions:

Narrated Aisha: The woman is to bring down her Jilbb from over her head and [then
place it] upon her face. Bukhari:6:60:282, Sunnan Abu Dawud 32:4091

Narrated Aisha: The riders used to pass by us when we were with the Messenger of
Allah in ihrm When they came near, each of us would lower her Jilbb from her head
over her face, and when they passed by we would uncover our faces.

Narrated Aisha: Safwaan ibn al-Mu'attal al-Sulami al Dhakwaani was lagging behind the
army. She said, "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 Hijb
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),' and I covered my face with my
Jilbb Sahih Muslim.

Narrated 'Aasim al-Ahwal: We used to enter upon Hafsah bint Sirn who had put her
Jilbb thus and covered her face with it, and we would say to her: May Allah have mercy
on you. Allah says (interpretation of the meaning): "And as for women past childbearing
who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in
such a way as not to show their adornment" [al-Noor 24:60]. And she would say to us:
What comes after that (of the yah)? We would say: "But to refrain (i.e. not to discard
their outer clothing) is better for them." And so she said: [Referring to, 'But to refrain is
better for them'], "It is to keep the Jilbb." Sahih al-Bukhari.
 Narrated Ibn 'Abbs: Allah commanded the believing women, when going out of their
homes for some need, to cover their faces from above their heads with their Jilbbs,
leaving one eye(or both) to see the path.

From Asm' bint Abi Bakr, that she said, "We are used to cover our faces from the men,
and cut our hair before that in Ihrm (for Hajj)."

From Asm' bint Abi Bakr, We would cover our faces while we were Muhrim, and while
doing that we would be with Asm' bint Abi Bakr As-Siddeeq.

From Ibn Abi Khaythamah, We entered upon Umm Al-Mu'minn on Yawm At-Tarwayah
and we said to her, 'O Mother of the Believers! Here is a woman who refuses to cover
her face and she is a Muhrimah (in ihrm). So 'Aa'ishah lifted her Khimr from her chest,
and covered the woman's face with it.

Narrated Aisha: "When (the Ayah): "They should draw their veils over their Juyubihinna,"
was revealed, (the ladies) cut their waist sheets at the edges and covered their faces
with the cut pieces. Sahih al-Bukhari.

Narrated 'Aisha: The Apostle of Allah used to offer the Fajr prayer and some believing
women covered with their veiling sheets used to attend the Fajr prayer with him and then
they would return to their homes unrecognized Sahih al-Bukhari.

Narrated Um 'Atiya: We were ordered to bring out our menstruating women and veiled
women in the religious gatherings and invocation of Muslims on the two 'Eid festivals.
These menstruating women were to keep away from their Musalla. A woman asked, "O
Allah's Apostle ' What about one who does not have a niqab?" He said, "Let her share
the veil of her companion." Sahih al-Bukhari.

From Anas that the Muhammad said: "And if one of the women of Paradise looked at the
earth, she would fill the whole space between them the earth and the heaven with light,
and would fill whatever is in between them, with perfume, and the veil of her face is
better than the whole world and whatever is in it." Sahih al-Bukhari.

Narrated Thabit ibn Qays: "A woman called Umm Khallad came to the Prophet while she
was veiled. She was searching for her son who had been killed in the battle. Some of the
 Companions of the Prophet said to her: You have come here asking for your son while
veiling your face? She said: If I am afflicted with the loss of my son, I shall not suffer the
loss of my modesty. The Apostle of Allah said: You will get the reward of two martyrs for
your son. She asked: Why is that so, O Prophet of Allah? He replied: Because the
people of the Book have killed him."Sahih al-Bukhari,

All of a woman is awrah. Whenever she leaves her home Satan reaches by her.

The opinions of the main traditional schools of jurisprudence are as follows:

Maliki: In the Maliki madhhab, the face and the hands of a woman are not awrah;
therefore covering the face is not obligatory. However, Maliki scholars have stated that it
is highly recommended (mustahab) for women to cover their faces.

Hanafi: The Hanafi madhab does not consider a woman's face to be awrah; however it is
still obligatory (wajib) for a woman to cover her face. While the madhab has not
completely forbidden a males gaze towards a females face when there exists
absolutely no fear of attraction, the woman has no way of knowing whether the gazes
directed towards her are free of desire or not, especially when she is out in public. The
Hanafi madhab has thus obliged women to cover their faces in front of strangers.

Shafi'i: The Shafi'i school has had two well-known positions on this issue. The first view
is that covering the face is obligatory at all times when in presence of non-
mahram men. The second view is that covering the face is preferred in general, but
obligatory only in a time of fitnah (where men do not lower their gaze; or when a woman
is very attractive).

Hanbali: According to the Hanbali madhab, there are two differing views on whether a
woman's whole body is awrah or not. Mlik, Awz, and Shafi suggest that the awrah of
a woman is her entire body excluding her face and her hands. Hence, covering the face
would not be obligatory (fard) in this madhhab. According to scholars like Tirmidh and
rith b. Hishm, however, all of a woman's body is awrah, including her face, hands,
and even fingernails. There is a dispensation though that allows a woman to expose her
 face and hands, e.g. when asking for her hand in marriage, because it is the centre of
beauty.

The modern Salafi movement (with the only exception of Muhammad Nasiruddin al-
Albani) state that it is obligatory for a woman to cover her entire body when in public or
in presence of non-mahram men. Some interpretations say that a veil is not compulsory
in front of blind, asexual or gay men. Salafi women in several countries, including Saudi
Arabia, veil their faces because they believe the face of a woman is considered awrah.
Wearing the niqab, however, is not exclusive to the Salafi movement, and other Sunni
Muslims may regard niqab either as mubah (permitted), mustahab (recommended, an
additional act of worship) or fard (obligatory).

Shia: In the Shi'a Ja'fari school of fiqh, covering the face is not obligatory.

Women covering face (niqab) is Obligatory or optional?

The majority of Islamic scholars say the face veil is not obligatory in Islam and is merely a
custom that dates back to tribal, nomadic societies living in the Arabian desert before Islam
began. There are two major thoughts concerning niqab (women face covering). For example,
Maududi's book "Al-Hijab, is supportive to the niqab. That book is versus to Al-Albani's "Hijjab
ul-Marratil Muslimah" which advocates the opinion of no niqab, referring to authentic narrations
of Al-Bukhari when a youthful, attractive female asked the Prophet a question on Hajj, she
was uncovering her face. Al-Fadhil ibn Abbas, his cousin started looking at her but the
Prophet was turning his head from that gaze. Had uncovering the face been haram
(forbidden) the Prophet would have told her that she should wear a niqab, but he didn't do
that.

An obligatory (fard) or haram (forbidden) should not be of controversial issues in the principles
of thought or the rules of shari'a. A great many scholars have elaborated on the issue of Hijab &
Niqab (face covering by women, including whom who emphasized this the most are Malik, Abu
Hanifah, Ahmed and Ash-Shafi'i. This is why Al-Imam Ahmed, sued to answer Makruh
(undesirable) instead of saying haram (forbidden).

The Quran says:

 O you who believe! Obey Allah and obey the Messenger and those charged with
authority among you. If you differ in anything among yourselves, refer it to Allah and His
Messenger if you do believe in Allah and the Last Day: that is best and most suitable for
final determination. (Al-Quran; 4:59)

As mentioned in the ayah quoted above, when people in authority, the rulers, leaders, imams
and scholars differ amongst themselves, our Creator instructs us to look into the Quran and the
authentic Ahadith for guidance. The legitimacy, relevance and accuracy of the reasons and
evidence provided by these people should be evaluated in the light of the Quran and the
Sunnah. However, it should be borne in mind that infallibility belongs to Allah alone and a
scholar, being a human, can make an error of judgment.

Any statement to that exposure of opinions and studies, there is no room for a clear-cut answer
to say niqab is fard (obligatory) or uncovering the face is haram (forbidden). One may not object
to any woman if she prefers niqab nor object any man if he wants to cover his face. This is
personal business and everyone should feel that they have the option in the arena of what is
halal (permissible). [Allah knows the best]

Please remember:

'Allah desires ease for you, and desires not hardship' (Quran; 2:185)

'Allah desires to lighten things for you, for the human being has been created weak'
(Quran; 4:28).

Prophet Muhammad said: 'Do not overburden yourselves, lest you perish. People
[before you] overburdened themselves and perished. Their remains are found in
hermitages and monasteries' (Musnad of Abu Ya'la).

Moreover, whenever the Prophet had to choose between two options, he always chose the
easier, unless it was explicitly forbidden (Bukhari). When the Prophet sent his Companions
Mu'adh and Abu Musa to teach Islam to the people of Yemen, he gave them the following
advice: 'Facilitate [religious matters to people] and do not make [things] difficult. Obey each
other and do not differ [amongst yourselves].' (Bukhari & Muslim). On other occasions he also
said: 'This Deen or way of life is easy'; 'Make it easy, don't make it difficult; 'Let people rejoice in
being Muslims and not run away from it' and 'Cheerfulness towards other people, even a smile
is a sadaqah or charity to be rewarded by Allah'.

Here are some extracts form book "Jilbaab Al-Marah Al-Muslimah" against Niqab:

The frequent use of inauthentic hadith and unreliable narrations.

For example, the hadith of Ibn Abbaas about exposing only one eye is commonly used by those
who insist that women are obliged to cover their faces in spite of their knowledge of its
inauthenticity. In fact, one among them also declared it inauthentic. Perhaps the most important
of these unreliable hadith commonly used as evidence is the one in which the Prophet is
reported to have said, Are you both blind? They blindly followed at-Tuwaijree and the others in
claiming that this inauthentic narration was strengthened by other supportive narrations and that
it was evidence for the prohibition of women from looking at men, even if they are blind.

The classification of some authentic hadiths and confirmed narrations from the Companions as
inauthentic.

The extremists have declared well-established reliable narrations as unreliable and feigned
ignorance of strengthening narrations. They have further declared some narrations extremely
inauthentic, like the hadeeth of Aaishah concerning the woman who reaches puberty, Nothing
should be seen of her besides her face and hands. They have persistently declared it
inauthentic the ignorant among them blindly following others devoid of knowledge.

Other strengthening factors may be added to the above.

(a) The hadith has been narrated by Qataadah from Aaishah.
(b) It has been narrated in another chain from Asmaa.
(c) All three narrators of the hadith ruled according to it.

Placing unreasonable conditions

Among the amazing practices of some latter day blind following hanafite scholars and others is
that on one hand they agree with us regarding the permissibility of women exposing their faces,
because that was the position of their Imaams, but on the other hand they agree with the
extremists in opposition to their Imaams. They make ijtihaad (while claiming taqleed) by adding
the condition that the society be safe from fitnah to the position of the Imaams. This refers to the
fitnah caused by women to men. Then one of the ignorant contemporary blind followers went to
the extreme of actually attributing this condition to the Imaams themselves. Among some of
those having no knowledge, this resulted in their concluding that there is essentially no
difference between the position of the Imaams and the extremists.

Read: Niqab Is NOT Required, Extract from "he Book "Jilbaab Al-Marah Al-Muslimah" By
Shaykh Naasiruddeen Al-Albaanee

Conclusion:

Thus, it can be concluded that covering the face is not obligatory for women. However, covering
the face was obligatory for the Ummul Mu'mineen, the wives of the Prophet (pbuh) as was
Tahajjud obligatory for the Prophet (pbuh). Although Muslims are exempted from its obligation, it
is still a highly recommended Sunnah for the Muslims. The scholars unanimously agree that it is
preferable for Muslim women to cover their faces. Thus it is not compulsory for Muslim Women
to cover their faces but those women who cover their faces may continue to do so if they wish.
[Allah knows the best].

O Mankind! Be conscious of your Sustainer, who has created you out of one
living entity, and out of it created its mate, and out of the two spread abroad
a multitude of men and women. And remain conscious of Allah, in whose name you
demand (your rights) from one another, and of these ties of kinship. Verily, Allah
is ever watchful over you! (Quran; 4:1);

So their Lord accepted their prayer: That I will not waste the work of a worker among
you, whether male or female, the one of you being from the other; they, therefore, who
fled and were turned out of their homes and persecuted in My way and who fought and
were slain, I will most certainly cover their evil deeds, and I will most certainly make
them enter gardens beneath which rivers flow; a reward from Allah, and with Allah is yet
better reward. (Quran; 3:195)