It is not obligatory for the Muslim woman to cover her face
The view that the veil (Hijab or face cover) has been made compulsory for women in Islam, by which their face other than the eyes, should be covered, is an Islamic opinion. Some Mujtahid-Imams from the mazahib have taken this view. Another Islamic opinion is that veil has not been made compulsory for women in Islam and that their face do not have to be covered under any circumstance. This view has also been held by some Mujtahid-Imams from amongst the mazahib. This is one of the serious social problems as the adoption of either of these two opinions, will effect the style of the Islamic life. A comprehensive exposition of the Shari�ah evidences relating to this problem, by its study, pursuance and application to the problem is imperative. Muslims can only adopt the strongest opinion in terms of the evidence and in order that the Islamic State adopts the strongest opinion according to the preponderance of the evidence.

Indeed, for nearly half a century discussions concerning women have taken place. These discussions were generated by the disbelieving colonialists in the minds of those infatuated by the West, and smitten by its culture and viewpoint about life. They attempted to insert un-Islamic opinions into Islam and corrupt the Muslims Aqeedah. The colonialists inserted the notion of total seclusion (Hijab) and the unveiling of women. The intellectuals amongst the Ulama did not challenge these people. It was authors, men of letters and narrow minded educated people who confronted them and led to the strengthening of the views of those smitten by the western culture. This made their thoughts the subject of study and discussion despite the fact that they were western thoughts, which were initiated to attack Islam, corrupt the Muslims and cause doubt concerning their Deen. Indeed, these discussions did take place and their remnants and effects are still present today. However, they do not merit study or reach the status of a legislative and societal discussion. The correct discussion only concerns the Shari�ah rules derived by the mujtahidin in which they relied on a daleel or a semblance of a daleel (Shubhat Daleel) and not the study of the views of writers, designations of agents, the sophistry of the deceived, and the lies of the ones enamoured by the western culture. As for what the mujtahidin have stated by way of derivation from the Shari�ah evidences, i.e. what should be made the object of study and discussed from the legislative point of view. In addition to the views of mujtahidin, the views of certain fuqaha, sheikhs and those partisan to Hijab will be studied in order to eliminate any doubt from their minds. The views of the mujtahidin and their evidences will be examined until the strongest view is apparent and whoever considers this view preponderant, is required to act according to it and work to apply it.

Those who advocated the veil took the opinion that the �awrah of the woman includes the whole body except the hands and face but that this only applies in prayer. Whilst not praying, they said that her whole body is �awrah, including the hands and face. This opinion is based on their view of the Kitab and Sunnah.

As for the Kitab, Allah (swt) says:


"And when you ask (his wives) for anything you want, ask them from behind a screen (Hijab)". [Al- Ahzab: 53]

The verse is clear in terms of its imposition of the screen (veil) on them. Allah (swt) says:


"Oh Prophet ! Tell your wives and your daughters and the woman of the believers to draw their cloaks all over their bodies. That will be better, that they should be known so as not to be annoyed". [Al- Ahzab: 59]

They maintained that the meaning of �to draw their cloaks all over their bodies� is that they should cast it over their persons and conceal their faces and figures with them. They thought that women in the early period of Islam followed the custom in Jahiliyya, thus indecently wearing a chemise and a khimar (head cover), with no difference between a free woman and a slave girl. The devious amongst the youth (of Medina) used to molest the slave girls when they used to go out through the palm trees in the fields to answer the call of nature. Sometimes they would molest free women and claim that they were slave girls, they would say we thought that so and so is a slave girl. Free women were thus ordered to differ in their attire from the clothing of slave girls i.e. by wearing a loose outer garment (Ardiya) and cover (Malahif), and by covering their heads and faces in order to look modest and walk briskly so that the wishful do not desire anything of them. This was considered more appropriate so that they are recognised and not molested. Some amongst them say (with respect to the part of the verse); that they should be known that there is an elision of the la (of negation). In other words it is more appropriate that attractive and non-attractive women should not be recognised so that they are not antagonised. Allah (swt) also says:


"And stay in your houses, and do not display yourselves as in the times of ignorance".
[Al- Ahzab: 33]

They said that Allah�s command to women to stay in their houses is an evidence for the veil.

As for the Sunnah, they base their opinion on the narration that the Prophet said: "The woman (herself ) is �awrah", and because of the Prophets saying: "If anyone of you (the women) has a (male) slave who wants to free himself (by buying himself) and he possessed the price, you should seclude yourself from him". And due to what has been narrated from Umm Salama who said: Hafsa and I were sitting with the Prophet when Ibn Umm Maktum asked permission to enter. So the Prophet said: "seclude yourselves from him". So I said �Oh Messenger of Allah. He is blind, he cannot see�. He said: "Are you also blind. Can you not see him?" Abu Dawud narrated that: Al-Fadl b. Abbas at the time was the Prophet�s riding partner when a woman from Banu Khatham came seeking a hukm. Al-Fadl began looking at her and she at him, so the Messenger of Allah made al-Fadl turn his face away from her. Jarir b. Abd Allah narrates: "I asked the Messenger of Allah about the sudden glance (Nazra al-Fuja�a), so he instructed me to "look the other way". It has been narrated from Ali (ra) that he said: "The Messenger of Allah told me: "Do not follow up the (first) glance with a second look. The first is permitted for you but not the second".

These are the evidences of those who advocate Hijab and say that a woman�s entire body is �awrah. However, they are evidences, which do not apply to the issue they are quoted for, because none of them relates to the subject at hand. As for the Ayah of Hijab and the verse (quote) to stay in your houses, there is absolutely no connection between it and the wives of the Muslims. Both are specific to the wives of the Messenger as the verse explicitly indicates when it is read in full. It constitutes a single verse interlinked by words and meaning. The (full) text of the Ayah is:


"Oh you who believe! Enter not the Prophet�s houses, except when permission is given to you for a meal, (and then) not (so early as) to wait for its preparation. But when you are invited, enter, and when you have taken your meal, disperse, without staying for a conversation. Verily, such (behaviour) annoys the Prophet, and he is shy of (asking) you (to go), but Allah is not shy of telling you the truth. And when you ask (his wives) for anything you want, ask them from behind a screen (Hijab) that is purer for your hearts and for their hearts. And it is not (right) for you that you should annoy the Messenger of Allah, nor that you should ever marry his wives after him. Verily! With Allah that shall be an enormity". [Al- Ahzab: 53].

So the verse is a text concerning the wives of the Prophet and is specific only to them. It has no connection to the wives of the Muslims or to any woman other than the wives of the Messenger . Supporting the fact that this verse is specific to the wives of the Messenger is the narration from Aisha(ra) who said: "I was eating food (Hais) with the Prophet in a dish. Umar passed by so the Prophet invited him in and he ate. My finger touched his, Umar said: "Had my view about you (the Prophets wives) been taken, no one should have seen you. Then the seclusion (Hijab verse) was revealed". This is also supported by the narration that Umar said: "Oh Messenger of Allah , the righteous person and the Fajir one is admitted to you. Have you not secluded the mothers of the believers?" Then Allah revealed the verse of al-Hijab. Also it was narrated that Umar passed by the Prophet�s wives while they were with the women in the Mosque, he said: "If you secluded yourselves you would have status over the women as your husband has the status over the men". Zainab (may Allah be pleased with her) said "Oh son of al-Khattab indeed you�re more concerned about us while the Wahy comes down in our houses". It was not long after that, that the Ayah of hijab was revealed. Therefore, the text of the Ayah and these Ahadith are definite in meaning that they were revealed regarding the wives of the Prophet and for none other.

As for the verse: "And stay in your houses", it is also specific to the wives of the Messenger The following is the complete text:


"Oh wives of the Prophet! You are not like any other women. If you keep your duty (to Allah), be not soft of speech, lest he in whose heart is a disease should be moved with desire, but speak in a fitting manner. And stay in your houses, and do not display yourselves as in the days of ignorance (Jahiliyya), and perform As-Salat, and give Zakat and obey Allah and His Messenger. Allah wishes only to remove Ar-Rijs from you, Oh members of the household (of the Prophet) and to purify you with a thorough purification". [Al- Ahzab: 32-33].

Thus, it is explicit that the verse was specifically revealed concerning the Prophets wives because the speech is addressed to them and is specific to them; �Oh wives of the Prophet! You are not like any other women�. There cannot be a text more informative and indicative than the fact that this verse was revealed concerning the Prophet�s wives and that it is particular to them. This understanding is confirmed in the last part of the speech of Allah at the end of the verse itself;


"Allah wishes only to remove Ar-Rijs from you, Oh members of the household (of the Prophet) and to purify you with a thorough purification" [ Al- Ahzab: 33]

It is clear that this description is specific to the wives of the Prophet and that He has instructed them with the foregoing in order to remove from them the rijs and purify them because they belong to the household of the Prophet. This has also been confirmed by the verse that directly follows it. After His (swt) saying: "to purify you with a thorough purification", It is followed by:


"And remember (Oh you members of the Prophets household, that which is recited in your houses of the Verses of Allah and Al-Hikmah. Verily, Allah is Ever Most Courteous, Well- Acquainted with all things" [Al- Ahzab: 34]

Thus, Allah (swt) reminds them that their houses are the cradle of revelation (Wahy) and He has commanded them not to forget what is recited in them from the Qur�an.

These two verses are clear in that they concern the Prophet�s wives and that they are specific to them. There is no indication in any of the two verses that the command is intended for Muslim women other than the Prophet�s wives. There are yet other verses which are specific to the wives of the Messenger such as the saying of Allah (swt): "And nor that you should ever marry his wives after him". So it is not permitted for the Prophet�s wives to marry after him contrary to the example of Muslim women who can get married after the death of their husbands. Both verses of Hijab are specific to the Prophet�s wives just as the verse, which prohibits their marriage after the Prophet .

It is correct to say in this context what matters is that the terms are general and that it matters little that the cause is specific. And that the cause (Sabab) of the revelation of the verses is the Prophets wives but these verses are general (Amm) to the Prophet�s wives and others. This is not true, because the cause (Sabab) of revelation is an event that has happened. Thus, the event is the cause (Sabab) of revelation. With regards to the situation here, the wives of the Messenger do not constitute an event that has happened, rather it is a case of a specific text that has been revealed concerning specific persons whose identity has been stated. Thus, Allah (swt) said: "Oh wives of the Prophet! You are not like any other women". He (swt) also said: "And when you ask them for anything you want". The personal pronoun they (Hunna) refers to the Prophet�s wives and designates them to the exclusion of others. And that is followed by Allah�s saying: "And it is not (right) for you that you should annoy Allah�s Messenger", which informs us of the reason (Illa) for their veil (Hijab). All of this indicates that the two verses are texts that have come concerning the wives of the Messenger . Therefore, the principle: What matters is the generality of expression and not the specificity of the cause (Al-�ibra bi �umum al�lafz la bi khusus as-sabab) does not apply to these two verses.

Similarly, it should not be said that the speech (Khitab) to the wives of the Messenger is an address to Muslim women because the fact that a specific address for a specific person is a speech for the believers only pertains to the Messenger Muhammad . It does not include his wives. Therefore, the speech (Khitab) to the Messenger is speech to the believers. As for the address to his wives, it is specific to them because only the Messenger is the object of emulation in each address, action or silence, as long as it does not include those things that are particular to him. As for the wives of the Messenger they are not the object of emulation because Allah (swt) says:


"Indeed in the Messenger of Allah you have a good example" [Al- Ahzab: 21].

It is not right that the Prophet�s wives should be emulated, in the sense that an action is done because they did it, or an attribute should be possessed because they have been characterised with it. This only pertains to the Messenger because he doesn�t follow anything but the revelation.

Likewise, it should not be said that since they are the wives of the Messenger and they are pure, and since the revelation has been recited in their houses and they have been required to seclude (Hijab) themselves, that other Muslim women by greater reason (Bab-awla) should be required to stay in seclusion (Hijab). This cannot be claimed for two reasons:

Firstly: this judgement is not by way of greater reason because the (principle) of greater reason (Al-awla) is that Allah forbids a small issue which then becomes prohibitive of a large issue by greater reason (Min bab awla), such as the statement of Allah I:


"Say not to them a word of disrespect (uff)" [Al- Isra: 23]

Thus, by greater reason a person should not beat his parents. The principle of greater reason is understood from the context of the statement such as the saying of Allah:I


"Among the people of the Scripture (Jews and Christians) is he who, if entrusted with a qintar (of wealth), will readily pay it back; and among them there is he who, if entrusted with a single silver coin, will not repay it". [Al- Imran: 75]

The payment of less than a qintar is by greater reason and the non-payment of more than a silver coin (Dinar) is by greater reason. The verse of Hijab is not of this type because the thread of the verse does not indicate anything other than the Prophet�s wives nor does it indicate any other understanding. The expression �wives of the Prophet� is a defective noun which cannot have any other understanding (particularly an opposite understanding). The statement is thus specific to the thing, for which the text has come and does not extend to anyone else or have any other meaning. There is absolutely no issue arising in the verse by way of greater reason, whether in terms of the wording of the verse or its thread.

Secondly: those two verses are an instruction to specific persons who have been identified by their particular attributes. The instruction, therefore, can be at no time for people other than them, nor for people superior or inferior to them, because it is a specific description. It is an instruction to the wives of the Messenger , as they are not like any other women and because this action annoys the Messenger.

The application of the principle: �What matters is the generality of expression and not the specificity of the cause� has been disproved as well as the question of emulating the wives of the Messenger . Additionally the consideration of people other than the Prophet�s wives by greater reason has also been refuted, and it has been established that the text is definite in its reference to the wives of the Messenger . It follows therefore that those two verses are specific to the wives of the Messenger and they definitely do not include Muslim women in any way whatsoever. From this, it can be determined that Hijab is specific to the wives of the Messenger and the order to remain in the house is also specific to them.

As for the second verse which is the saying of Allah I: to draw their cloaks (Jalabeeb) all over their bodies, it does not indicate veiling the face at all. Neither in terms of its wording (Mantuq) nor in terms of its understanding (Mafhum). Nor is there a word, which indicates this whether on its own, or as part of a sentence, assuming that the cause (Sabab) of revelation is correct. The verse says: "to draw their cloaks (Jalabeeb) all over their bodies". Its meaning is that women should cast their cloaks from (Min) over their persons and the preposition min here is not used partatively but only to explain (Li al-bayan) that they should cast it over their persons. To lower the covering means to let it drape down. To lower the clothing means to let the clothing drape down, and they lowered their clothing means they let it drape down. The Jilbab is a cover (Milhafa), used to conceal a dress and other items of clothing it can also be clothing which covers the entire body. It is stated in the al-Qamus (dictionary of) al-Muhit: that the Jilbab, is in the form of the Sirdab or the Sinmar, or is the gown and a large garment for women down from below the cover milhafa, or is that which conceals her clothing like a cover Milhafa. Al-Jawhari has stated in al-Sihah (another dictionary) that: The Jilbab is the cover (Milhafa) and some say it is a sheet (Mulaah). Jilbab has been mentioned in the Hadith with the meaning of mulaah (sheet) which the woman wrapped over her clothes. It has been narrated on the authority of Umm Atiyya (ra.): 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 prayer, witnessing the blessing and dua of the Muslims. I asked, "Oh Messenger of Allah , what if one of us does not have a Jilbab?" He said, "Let her wear the Jilbab of her sister". Which means that she did not have a garment to wear over her clothes to go out in. So, the Prophet ordered her to borrow one from her sister, which she could wear over her dress. The verse makes it clear that Allah (swt) has requested the Prophet to tell his wives and the wives and daughters of the Muslims to wear garments over their clothes which reach right down to the feet as evidenced by the narration of Ibn Abbas: �The Jilbab is the rida (large sheet of cloth) which covers from top to bottom".

So the verse indicates that the Jilbab, which is a large garment should be draped down to the bottom (feet), and does not indicate anything other than this. If this is the case, how is it possible to understand that to cast their outer garments (Jalabeeb) over their persons means to cast their garments over their faces? No matter how much the word yudnina (to drape down) or the word Jilbab is interpreted within the limits of the linguistic (Ma�na loghawi) and juristic meaning, the verse stipulates the draping down of the garment. Draping can only mean draping it down to the bottom (feet) and not raising it to the head. Therefore, there is no evidence in this verse to prove Hijab. Nor is there even a semblance of an evidence, by any stretch of the imagination. The words and sentences of the Qur�an are interpreted according to their linguistic and jurisprudence meanings, it is incorrect to interpret them in any other way. The linguistic meaning clearly indicates that women have been ordered to caste their outer garments (Jalabeeb) over their persons, to let them lower their garment over their clothes to the floor until the feet are covered. This meaning, in terms of letting the Jilbab drape down, is found in the noble hadith. It is narrated on the authority of Ibn Umar that the Messenger of Allah said: "On the day of judgement, Allah will not look with mercy towards the one who trails his garment behind him in haughty pride". Umm Salama asked: "what are the women to do with the hems of their dresses?" He answered: "Let them increase their hems the length of a hand span". She rejoined: "Then their feet will be uncovered! He then replied: "Let them increase a fore arms length and no more". [Tirmidhi]

This is with respect to the verses that are used as evidence by those who claim that Hijab for Muslim women has been decreed by Allah. As for the ahadith which are used to prove Hijab they do not indicate this.

The Prophet said: "If anyone of you (the women) has a (male) slave who wants to free himself (by buying himself) and he possessed the price, you should seclude yourself from him".

And due to what was narrated from Umm Salama who said: Hafsa and I were sitting with the Prophet when Ibn Umm Maktum asked permission to enter. So the Prophet said: "seclude yourselves from him". So I said "Oh Messenger of Allah. He is blind, he cannot see". He said: "Are you also blind. Can you not see him?". Abu Dawud narrated that: Al-Fadl b. Abbas at the time was the Prophets riding partner when a woman from Banu Khatham came seeking a hukm. al-Fadl began to look at her and she at him so the Messenger of Allah made al-Fadl turn his face away from her. Jarir b. Abd Allah narrates: I asked the Messenger of Allah about the sudden look, so he instructed me to look the other way. It has been narrated about Ali that he said: The Messenger of Allah told me: "Do not follow up the (first) glance with a second look. The first is permitted for you but not the second".

There is no indication in these Ahadith that the Muslim women should seclude themselves. In particular, the Hadith of Umm Salama and the Prophet�s requesting of Hafsa and her to seclude themselves, is daif (weak) and cannot be advanced as an evidence. In any case, the hadith is specific to the wives of the Prophet as it is a text concerning Umm Salama and Hafsa. As for what has been narrated that Aisha said: "The horseman used to pass by us while we were with the Prophet wearing ihram clothes (of hajj). If he came near one of us, we would draw our jilbabs from our head down to our face. Once he walked past, we would uncover our (face)". This conflicts with what has been narrated by Bukhari on the authority of Ibn Umar that the Prophet said: "The Muhrima (a woman in the state of Ihram) should not cover her face, or wear gloves" Ibn Hajar in the Fath al-Bari has stated: "The veil (Niqab) and Khimar is fastened from the nose or below the eyes". So the Hadith of Aisha (ra) states that women in the state of Ihram had covered their faces when a group of horsemen passed them. The hadith of Ibn Umar indicates the prohibition on wearing a Niqab which only conceals the lower half of the face. It is not that this can be reconciled with respect to completely covering the face by lowering the garment over the face. With respect to the two Ahadith it becomes clear that the Hadith of Aisha is defective in that the narration is of Mujahid from Aisha. Yahya b. Said al-Qattan has mentioned that Mujahid did not directly hear from Aisha. As for the Hadith of Ibn Umar which has been narrated by Bukhari it is Sahih. Aisha�s hadith, therefore, is turned down because it is weak and conflicts with an authentic (Sahih) Hadith. Hence it is not used as an evidence. As for the Hadith in which al-Fadl b. al Abbas is present, there is no indication in it to make Hijab compulsory. On the contrary, it is an evidence that Hijab is not an obligation because the Khathami woman was asking the Prophet about a matter whilst her face was unveiled. This is evidenced by the fact that al-Fadl was looking at her and another variant of this Hadith states: "Thus, the Prophet took hold of al-Fadls (beard) and turned his face away from the other side". This story has been narrated by Ali b. Abu Talib who adds: "al-Abbas said to the Prophet: Oh Messenger of Allah, why did you turn your cousins neck?" He replied: "I saw a young man and a young woman in such a situation that I feared what effect Shaytan might have upon them". The Hadith of the Khathami woman is an evidence for the absence of Hijab not an evidence for it. This is because the Prophet was looking at her whilst her face was uncovered. As for the Prophets turning of al-Fadl�s gaze away, this is because he noticed that he was looking at her, and she at him, with desire as evidenced by the narration of Ali: "I feared what effect Shaytan might have upon them". Therefore, he diverted al-Fadl�s sight because he was looking at her with desire and not merely looking. The desirous look, even if it is at the face and hands, is haram. As for the sudden look (Nazra al-faja�a) the Prophet ordered Jarir to turn his gaze or lower it. This is the type of lowering of the gaze which is mentioned in the Qur�an:


"Tell the believing men to lower from their gaze" [An -Nur: 30]

What is intended here is the sudden look at other than the hands and face which constitutes the �awrah and not looking at the hands and face. This is because looking at the hands and face is permitted irrespective of whether it is sudden or not, as evidenced by the permissibility of looking at a woman in the aforementioned hadith of al-Khathamiyya. This is also proven by the fact that the Prophet used to look at the faces of women when they gave Bay�a to him and when he preached to them. All of which indicates that what one needs to be careful about is the sudden look at other than the hands and face. As for the Hadith of Ali: �Do not follow up the (first) glance with a second look". This is a prohibition for looking repeatedly and not for the mere look.

Thus, no daleel can be found to oblige Hijab (face covering) in the ahadith which have been quoted by those who claim Allah (swt) has legislated Hijab. Therefore, it becomes clear that there is no evidence to say Allah (swt) has made Hijab obligatory for Muslim women or that the hands and the face should be considered as �awrah whether inside or outside prayer. The evidences which they quote have no strong reason for concluding (Hijab is compulsory). They are weak in narration and weak in reasoning.

As for the hands and face not being part of the �awrah and the permission for women to go out to any marketplace and roadway with her hands and face uncovered, this is proven from the Qur�an and hadith.

As for the Qur�an Allah (swt) says:


"And they do not show off their charm (Zeena) except only that which is apparent and let them draw their head coverings (khumur) over their necks and bosoms (juyub)" [An- Nur: 31]

Allah (swt) forbade believing women from displaying their charms (Zeena) i.e. forbade them from showing the place of their charm (Zeena) since this is what the prohibition is for. And He excluded from the place of their charms those which are apparent from it. And this is an explicit exception. This means that there are parts of the woman�s charm which are shown, which are not under the (general) prohibition of women displaying the places of their charms. Nothing more remains to be said about this. So, Allah has forbidden women from displaying their Zeena except that which is apparent from it. As for which parts are intended by: "except only that which is apparent" [An- Nur:31] its interpretation must be referred to two matters. First, to the transmitted tafseer (Tafseer Manqul) and secondly to what was understood from the expression: "that which is apparent of it"; and its application to what the Muslim women used to display in the presence of the Prophet , in his time and in the time of the revelation of this verse.

As for what has been transmitted, it is narrated that Ibn Abbas in the tafseer of this verse took (the expression) "that which is apparent of it" to mean the hands and face. This opinion became commonly held by the mufassireen. Imam Ibn Jarir at-Tabari says: "The most correct of these views is that which states that the intended meaning is the hands and face", and Qurtubi said: "Since the face and hands are, by custom and during worship such as in Hajj and Salat, most ordinarily displayed then the exception must refer to them". Imam al-Zamakhshari said: "A woman has no choice but to do things with her hands and by uncovering her face especially when she has to testify, is being tried, is getting married, or when she is forced to walk the streets displaying her feet, especially those amongst them who are poor". This is the meaning of: "except that which is apparent of it".

As for what is understood from the expression "that which is apparent of it", it is clear that what used to be apparent in the time of the revelation of this verse is the hands and face. Women used to show their face and hands in his presence and he did not object to their doing so. They used to uncover their face and hands in the market or on the road. Such incidents are innumerable. Here are a few examples:

1. Jabir b. Abd Allah said: "I attended prayer on Eid day with the Messenger of Allah . He commenced with the prayer, before the Khutbah, without any adhan or iqamah. Then he rose, leaning on Bilal and addressing those present before him, commanded them to fear Allah and exhorted them to obey Him. He further admonished and warned them. Then he moved on until he came to the women whom he addressed saying: "Give charity, for verily most of you are fuel for the hellfire", whereupon there arose from the middle ladies congregation, a dark-cheeked woman who said: "Why is that, Oh Messenger of Allah"? He replied: "Because you woman make too many complaints, and you refuse to acknowledge your husbands good treatment". Upon hearing this the women began tossing their jewellery in charity upon Bilal�s outspread cloth".

2. Narrated by Ata b. Rabah who said: "Ibn Abbas said to me; Shall I show you a woman who will go to Paradise (Jannah)?" I said: "Yes". He said: "This black woman came to Prophet and said: �I have epilepsy and I get uncovered, so make dua to Allah for me�. So he said to her: �If you will be patient the Paradise (Jannah) shall be yours. And if you want I will make dua to Allah to cure you�. So she said: �I will be patient�. She said: �I get uncovered so make dua to Allah that I don�t uncover myself�. So he made dua for her".

3. Narrated by Fatimah b. Qays that Abu Amr b. Hafs divorced her irrevocably (by three pronouncements) when he was away from home. She went to the Messenger of Allah and mentioned that to him. So he commanded her to spend the iddah (waiting period) in the house of Umm Sharik, but then said: "That is a woman whom my companions visit. So you had better spend this period in the house of Ibn Umm Maktum, for he is a blind man, so you can take off your garments and he will not see you". So the Prophet accepted the daughter of Qays to be seen by men when he ordered her to spend the iddah in the house of Umm Sharik but he did not accept her to take of her garments in the house of Umm Sharik while she is visited by men. From this what was haram is evident so he ordered her to move and spend her iddah in the house of Ibn Umm Maktum.

4. Abu Bakr narrated on the authority of Ibn Jurayj who said that Aisha said: "My cousin came while she was wearing her ornaments. The Prophet came in and turned away from her (when he saw her). So I said: "Oh Messenger of Allah! She is only my cousin, a mere maiden". He said: "Oh Aisha, when a woman reaches puberty then it is not permitted that any part of her body should be seen (by non-mahrams) except her face and what is below this�. So he clenched his arm just above the joint of the hand leaving a space in-between for another fist to be clenched".

5. What indicates that the hand is not part of the �awrah is the Prophet�s handshaking of women in the Bay�a. Umm Atiyya said: "We gave our Bay�a to the Messenger of Allah , so he recited to us they should associate none with Allah and he forbade us from wailing (for the dead). A woman amongst us withdrew her hand saying: so and so woman has made me happy and I want to reward her, he said nothing, the woman went, then came back". This hadith indicates that women used to give Bay�a by hand because this woman withdrew her hand after extending it for the Bay�a. The fact the hadith states that the woman withdrew her hand when she heard the terms of the pledge (Bay�a), demonstrates clearly that the Bay�a used to take place by hand and that the Prophet used to take the pledge by his noble hand. As for what has been narrated about Aisha (ra) that she said: "The hand of the Messenger of Allah did not touch the (hand of) any woman other than his own wives". This is an opinion of Aisha and an expression of the limit of her knowledge. If we compare Aisha�s statement with this hadith of Umm Atiyya then the latter�s hadith is preferred. This is because it specifies an action which happened in the presence of the Messenger and indicates an action of the Messenger which is preferable to a mere opinion of Aisha. That is why transmitters preferred Umm Atiyyaa�s hadith. They adopted it and permitted a man to shake the hand of a woman.

These five incidents are well established in the ahadith which unambiguously indicate that what was shown of women is the hands and face. The fourth hadith indicates that the Messenger diverted his view away from the adorned woman because she was displaying more than what is apparent from it. Then he explained to her that it is not permitted for her to display her Zeena except her hands and face. This shows that the hands and face are not part of the �awrah whether in or outside prayer because the verse is of general import (Amm):


"And they do not show off their charms (Zeena) except only that which is apparent of it"
[An- Nur: 31]

As for the verse which comes after, its understanding also indicates that the hands and face are not part of the �awrah�. Allah (swt) says:


"And to draw their head-coverings (khumur) over their necks and v-neck (juyub)".
[An- Nur: 31]

Khumur is the plural of Khimar and it is used to cover the head. Juyub is the plural of Jayb. It is the v-neck. Thus, Allah (swt) has ordered that the khimar should be worn round the neck and chest. This indicates the obligation to cover both areas; But He did not order that the khimar should be worn over the face, thereby indicating the face is not part of the �awrah. Jayb does not mean the chest as some would assume. Rather it is the v-neck, the opening which is between the neck and upper portion of the chest. Wearing the khimar over the Jayb means wearing it around the shirt collar from the neck and chest. So, by ordering the covering of the head, which includes the neck and chest, this excludes the face, indicating that it is not part of the �awrah. Consequently, Hijab (face covering) is non existent and Allah (swt) did not legislate the Hijab.

This is in terms of the evidences from the Qur�an. In addition these are evidences from the hadith which show Allah (swt) has not legislated Hijab and that the hands and face are not part of the �awrah. Abu Dawud narrates on the authority of Aishah (ra), that Asmaa bint Abi Bakr entered the quarters of Allah�s Messenger wearing thin clothes. The Messenger turned his face away and said: "

Can you give us the daleels where these hadith are from and about thier authentisity?

From the Quran.....(This tafseer is Agreed upon by Ibn Kathir, Al-Qurtabi and At-Tabari)

The Noble Qur'an ........

Surah Al-Ahzaab, Verse #59
�O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks ("Jalabib") veils all over their bodies (screen themselves completely except the eyes or one eye to see the way Tafseer Al-Qurtabi) that is most convenient that they should be known (as such) and not molested: and Allah is Oft-Forgiving Most Merciful."

Surah An-Nur, Verses #30 and #31
�And Say to the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, head cover, apron), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms)



From the Hadith.....

Sahih Al-Bukhari Volume 6, Book 60, Hadith # 282
Narrated Safiya bint Shaiba (Radhiallaahu �nha) "Aisha (Radhiallaahu �nha) used to say: "When (the Verse): "They should draw their veils over their necks and bosoms," was revealed, (the ladies) cut their waist sheets at the edges and covered their faces with the cut pieces.

Sahih Al-Bukhari Volume 1, Book 8, Hadith # 368
Narrated 'Aisha (Radhiallaahu �nha) Rasulullah (Sallallaahu �layhi Wasallam) 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 . Shaikh Ibn Uthaimin in tafseer of this hadith explains "This hadith makes it clear that the Islamic dress is concealing of the entire body as explained in this hadith. Only with the complete cover including the face and hands can a woman not be recognized. This was the understanding and practice of the Sahaba and they were the best of group, the noblest in the sight of Allah (swt) with the most complete Imaan and noblest of characters. so if the practice of the women of the sahaba was to wear the complete veil then how can we deviate from their path? (Ibn Uthaimin in the book "Hijaab" page # 12 and 13)

Sahih Al-Bukhari Volume 1, Book 4, Hadith # 148
Narrated 'Aisha (Radhiallaahu �nha): The wives of Rasulullah (Sallallaahu �layhi Wasallam) used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Rasulullah (Sallallaahu �layhi Wasallam) did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes).

Tirmidhi with a SAHIH chain reports...
"Rasulullah (Sallallaahu �layhi Wasallam) said �All of a woman is �awrah.� (Shaikh Muhammed Salih Al-Munajjid quotes this hadith narrated by Tirmidhi with a sahih isnaad and says this is a direct hadith from Rasulullah (Sallallaahu �layhi Wasallam ) and has made it clear that a woman must cover everything including the face and hands!)

Abu Dawood Book 14, Hadith # 2482
Narrated Thabit ibn Qays (Radhiallaahu �nhu): A woman called Umm Khallad came to the Prophet (Sallallaahu �layhi Wasallam) while she was veiled. She was searching for her son who had been killed (in the battle) Some of the Companions of the Prophet (Sallallaahu �layhi Wasallam) 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. Rasulullah (Sallallaahu �layhi Wasallam) said: You will get the reward of two martyrs for your son. She asked: Why is that so, oh Prophet of Allah? He replied: Because the people of the Book have killed him.

Abu Dawood Book 32, Hadith # 4090
Narrated Umm Salamah, Ummul Mu'minin (Radhiallaahu �nha): When the verse "That they should cast their outer garments over their persons" was revealed, the women of Ansar came out as if they had crows over their heads by wearing outer garments.

Abu Dawood Book 32, Hadith # 4091
Narrated Aisha, Ummul Mu'minin (Radhiallaahu �nha) "May Allah have mercy on the early immigrant women. When the verse "That they should draw their veils over their bosoms" was revealed, they tore their thick outer garments and made veils from them. Ibn Hajar Al-Asqalanee, who is known as Ameer Al-Mu'mineen in the field of Hadith, said that the phrase, "covered themselves", in the above Hadith means that they "covered their faces". [Fath Al-Bari].

Imaam Malik's MUWATTA Book 20 Hadith # 20.5.16
Yahya related to me from Malik from Hisham ibn Urwa that Fatima bint al-Mundhir (Radhiallaahu �nha) said, "We used to veil our faces when we were in Ihram in the company of Asma bint Abi Bakr As-Siddiq (Radhiallaahu �nha). "This again proves that not only the wives of Rasulullah (Sallallaahu �layhi Wasallam) wore the Niqaab and that even though in Ihram women are not supposed to wear Niqaab but if men are there they still have to cover the face.

Abu Dawood Book 10, Hadith # 1829
Narrated Aisha, Ummul Mu'minin: (Radhiallaahu �nha) who said, "The riders would pass us while we were with the Messenger of Allah (Sallallaahu �layhi Wasallam). When they got close to us, we would draw our outer cloak from our heads over our faces. When they passed by, we would uncover our faces.
Recorded by Ahmad, Abu Dawood and Ibn Majah, Narrated 'Aisha. [In his work Jilbab al-Marah al-Muslimah, al-Albani states (p. 108) that it is hasan due to corroborating evidence. Also, in a narration from Asma {who was not the wife of Rasulullah (Sallallaahu �layhi Wasallam)}, Asma also covered her face at all times in front of men.] Shaikh Ibn Uthaimin in his tafseer of this hadith explains "This hadith indicates the compulsion of the concealing of the faces as an order of Shariah, because during the Ihram it is "wajib" (compulsory) NOT to wear the Niqaab. So if it was only mustahab (recommended) to cover the face then Aisha and Asma (Radhiallaahu �nha) would have taken the wajib over the mustahab. It is well known by the Ullima that a wajib can only be left because of something that is also wajib or fardh. So Aisha and Asma (Radhiallaahu �nha) covering the face even in Ihram in the presence of strange (ghairMahraam) men shows that they understood this to be an act that was wajib or fardh or they would not have covered the face in Ihraam.

Sahih Al-Bukhari Volume 7, Book 72, Hadith # 715
Narrated 'Ikrima (Radhiallaahu �nhu) narrates "Rifa'a divorced his wife whereupon 'AbdurRahman bin Az-Zubair Al-Qurazi married her. 'Aisha said that the lady (came), wearing a green veil." It is a very long hadith but the point is the women of Sahaba wore the full veil.

Sahih Al-Bukhari Volume 1, Book 8, Hadith # 347
Narrated Um 'Atiya (Radhiallaahu �nha) We were ordered (by Rasulullah '(Sallallaahu �layhi Wasallam) 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 veil (the veil is the complete cover with only one eye or two eyes showing)?" He said, "Let her share the veil of her companion." Shaikh Ibn Uthaimin in tafseer of this hadith explained "This hadith proves that the general norm amongst the women of the Sahaba (Radhiallaahu �nhuma) was that no woman would go out of her home without a cloak, fully concealed and if she did not posses a veil, then it was not possible for her to go out. it was for this reason that when Rasulullah (Sallallaahu �layhi Wasallam) ordered them to go to the Place for Eid Salah, they mentioned this hindrance. As a result Rasulullah (Sallallaahu �layhi Wasallam) said that someone should lend her a veil, but did not say they could go out without it. If Rasulullah (Sallallaahu �layhi Wasallam) did not allow women to go to a place like the Eid Salah, which has been ordered by Shariah for women and men alike, then how can people let women to out to market places and shopping centers without where there is open intermingling of the sexes, without a veil. (by Shaikh Ibn Uthaimin in the book "Hijaab" page # 11)

Sahih Al-Bukhari Volume 8, Book 76, Hadith # 572
In the end of this very long hadith it quotes Anas (Radhiallaahu �nho) rates from Rasulullah (Sallallaahu �layhi Wasallam) "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." This show that even the women of Junnah have veils and the word veil is what covers the face (niqaab).

Abu Dawood Book 33, Hadith # 4154, Agreed upon by Nasai
Aisha(Radhiallaahu �nha) narrates that on one occasion a female Muslim wanted to give a letter to the Holy Prophet (Sallallaahu �layhi Wasallam), the letter was delivered to the Holy Prophet (Sallallaahu �layhi Wasallam) from behind a curtain.
Note: Quoted in the famous book Mishkaat. Here the Mufasereen of hadith have explained that the hadith where women came up to Rasulullah (Sallallaahu �layhi Wasallam) face to face were before the ayah "And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts." (Surah Al�Ahz�b ayah # 53) And this hadith proves this order is for the whole Ummah not just for the wives of Rasulullah (Sallallaahu �layhi Wasallam)!

Abu Dawood Book 2, Hadith # 0641
Narrated Aisha, Ummul Mu'minin (Radhiallaahu �nha) "Rasulullah (Sallallaahu �layhi Wasallam) said "Allah does not accept the prayer of a woman who has reached puberty unless she wears a veil."

Sahih Al-Bukhari Volume 9, Book 89, Hadith # 293
Narrated 'Aisha (Radhiallaahu �nha) Utba bin Abi Waqqas said to his brother Sa'd bin Abi Waqqas, "The son of the slave girl of Zam'a is from me, so take him into your custody." So in the year of Conquest of Mecca, Sa'd took him and said. (This is) my brother's son whom my brother has asked me to take into my custody." 'Abd bin Zam'a got up before him and said, (He is) my brother and the son of the slave girl of my father, and was born on my father's bed." So they both submitted their case before Rasulullah (Sallallaahu �layhi Wasallam). Sa'd said, "O Allah's Apostle! This boy is the son of my brother and he entrusted him to me." 'Abd bin Zam'a said, "This boy is my brother and the son of the slave girl of my father, and was born on the bed of my father." Rasulullah (Sallallaahu �layhi Wasallam) said, "The boy is for you, O 'Abd bin Zam'a!" Then Rasulullah (Sallallaahu �layhi Wasallam) further said, "The child is for the owner of the bed, and the stone is for the adulterer," Rasulullah (Sallallaahu �layhi Wasallam) then said to Sauda bint Zam'a, "Veil (screen) yourself before him," when he saw the child's resemblance to 'Utba. The boy did not see her again till he met Allah. note: This hadith proves Rasulullah (Sallallaahu �layhi Wasallam) did infact order the veil to be observed.

Sahih Al-Bukhari Volume 7, Book 65, Hadith # 375
Narrated Anas (Radhiallaahu �nhu) I know (about) the Hijab (the order of veiling of women) more than anybody else. Ubai bin Ka'b used to ask me about it. Allah's Apostle became the bridegroom of Zainab bint Jahsh whom he married at Medina. After the sun had risen high in the sky, the Prophet invited the people to a meal. Rasulullah (Sallallaahu �layhi Wasallam) remained sitting and some people remained sitting with him after the other guests had left. Then Rasulullah (Sallallaahu �layhi Wasallam) got up and went away, and I too, followed him till he reached the door of 'Aisha's room. Then he thought that the people must have left the place by then, so he returned and I also returned with him. Behold, the people were still sitting at their places. So he went back again for the second time, and I went along with him too. When we reached the door of 'Aisha's room, he returned and I also returned with him to see that the people had left. Thereupon Rasulullah (Sallallaahu �layhi Wasallam) hung a curtain between me and him and the Verse regarding the order for (veiling of women) Hijab was revealed.

Abu Dawood Book 32, hadith # 4100
Narrated Umm Salamah, Ummul Mu'minin (Radhiallaahu �nha): I was with Rasulullah (Sallallaahu �layhi Wasallam) while Maymunah was with him. Then Ibn Umm Maktum came. This happened when we were ordered to observe veil. Rasulullah (Sallallaahu �layhi Wasallam) said: Observe veil from him. We asked: oh Rasulullah! is he not blind? He can neither see us nor recognize us. Rasulullah (Sallallaahu �layhi Wasallam) said: Are both of you blind? Do you not see him?


The opinions of the great scholars about the Niqaab...


From the Sahaba (Radhiallaahu �nhuma) .......

Ibn �bbaas (Radhiallaahu �nhu), who was one of the most knowledgeable companions of Rasulullah (Sallallaahu �layhi Wasallam), Rasulullah (Sallallaahu �layhi Wasallam) even made duwaa for him saying "O Allah, make him acquire a deep understanding of the religion of Islam and instruct him in the meaning and interpretation of things."
Ibn Jarir (Rahimahullah) with an authentic chain of narrators has quoted Ibn Abbaas' (Radhiallaahu �n) opinion was "that the Muslim women are ordered to cover their head and faces with outer garments except for one eye." (This is quoted in the Ma'riful Qur'an in the tafseer of Surah Ahzaab ayah # 33, with reference of Ibn Jarir with a sahih chain of narrators). The Tabiee Ali Bin Abu Talha explained that this was the last opinion of Ibn Abbas and the other opinions quoted from him were from before Surah Al-Ahzaab, Verse #59 and the order of the "Jalabib". Shaikh Ibn Uthaimin commented on this saying of Ibn Abbaas (Radhiallaahu �nhu) by saying "This statement is "Marfoo" and in shariah that is the same category as a hadith which is narrated directly from Rasulullah (Sallallaahu �layhi Wasallam). The quote of Ibn Abbas is quoted by many tabi'een like Ali Ibn Abu Talha and Ibn Jarir in Ma'riful Quran by Mufti Muhammad Shafi vol.7 pg.217 and also in Tafseer Ibn Jarir, Vol. 22, pg.29 and also by Imaam Qurtabi all with SAHIH Chains and explained in the book "Hijaab" by Ibn Uthaimin, Page # 9 and authenticated in the book "Hijaab wa Safur"by Shaikh-ul-Islam Ibn Taymiyyah (Rahimahullah) on page #11 and by Shaikh AbdulAziz bin Bazz (Rahimahullah) on page # 55 and 60 )

Abdullah Ibn Mas'ud (Radhiallaahu �nhu) Who was known as the most knowledgeable Sahabi in matters of Shariah. He became Muslim when he was a young kid and ever since that he stayed with Rasulullah (Sallallaahu �layhi Wasallam) and gained the understanding of Quran from him. Umar Ibn Khattab (Radhiallaahu �nhu) said about him "By Allah, I don't know of any person who is more qualified in the matters dealing with the Quran than Abdullah Ibn Mas'ud"
Explained, the word Jilbaab (as mentioned in the Quran Surah Ahzaab ayah # 59 ) means a cloak which covering the entire body including the head, face and hands. (Quoted from Ibn Taymiyyah (Rahimahullah) in his book on fatwaas Page# 110 Vol # 2 and By Shaikh Ibn Uthamin in the book Hijaab Page # 15)

Aisha (Radhiallaahu �nha)

Stated that in verse 30 and 31 of Surah An Nur "What has been allowed to be shown is the hands, bangles and rings but the face must be covered.

(Quoted by Shaikh Abdul A'la Maududi in the book Purdah P# 195 and in his Tafseer of Quran under the tafseer of Surah An Nur)

Abu Ubaidah Salmani (Radhiallaahu �nhu), an other well known Sahabi is quoted saying "Jilbaab should fully cover the women's body, so that nothing appears but one eye with which she can see." (Tafseer Al-Qurtubi) And In the time of Rasulullah (Sallallaahu �layhi Wasallam) "The women used to don their cloaks (Jilbaabs) over their heads in such a manner that only the eyes were revealed in order to see the road." (The Book "Hijaab" page # 9)

Ubaida bin Abu Sufyan bin al-Harith('Radhiallaahu �nhu' An' Other well known and knowledgeable Companion of Rasulullah ) Imam Muhammad bin Sirin (Rahimahullah) One of the most knowledgeable tabi'een) said "When I asked Ubaida bin Sufyan bin al-Harith ('Radhiallaahu An') how the jalbaab was to be worn, he demonstrated it to me by pulling a sheet of cloth over his head to cover his entire body, leaving the left eye uncovered. This was also the explanation of the word 'Alaihinna in this verse" (Commentary by Ibn Jarir and Ahkam-ul-Quran, Vol.3, p.457 also in "hijaab wa Safur" quoted by Shaikh AbdulAziz Bin Bazz under the chapter of his fatwaa on hijab on page #54)

From the Tabi 'een..



Hassan Al Basri (Rahimahullah)

States in his tafseer of the Surah An-Nur, "What a woman is allowed to show in this Ayah implies to those outer garments (not the face or hands) which the woman puts on to cover her internal decoration (her beauty).

(Quoted in the book "Purdah" P#194 )

Ibn Jarir (Rahimahullah) Quotes the opinion of Ibn �bbaas (Radhiallaahu �nhu)
"Allah has enjoined upon all Muslim Women that when they go out of their homes under necessity, they should cover their faces by drawing a part of their outer garments over their heads." (Tafseer Ibn Jarir, VOL 22, pg.29)

The Tabi'ee, Qatadah (Rahimahullah)
Stated that the Jilbab should be wrapped and fixed from above the forehead and made to cover the nose, (although the eyes are to show) and the chest and most of the face are to be covered.

The Tabi'ee Ali bin Abu Talha (Rahimahullah)
Quotes from Ibn Abbaas (Radhiallaahu �nhu) that he used to say it was allowed to show the hands and face when Surah Nur ayah #31 was revealed but after Surah Al-Ahzaab, Verse #59 with the word "Jalabib" was revealed then after this Ibn Abbaas (Radhiallaahu �nhu) said that That the Muslim women are ordered to cover their head and faces with outer garments except for one eye." And this was also the opinion of Ibn Mas'ud (Radhiallaahu �nhu). (This is quoted by Ibn Taymiyyah (Rahimahullah) in his book of fatwaa and by Shaikh AbdulAziz Bin Bazz (Rahimahullah) in the book "Hijaab wa Safur" Page # 60)

Imam Muhammad bin Sirin (Rahimahullah) One of the most knowledgeable tabi'een)
"When I asked Ubaida bin Sufyan bin al-Harith ('Radhiallaahu �nhu' Other well known and knowledgeable Companion of Rasulullah) the meaning of this verse about "Alaihinna" and how the jalbaab was to be worn, he demonstrated it to me by pulling a sheet of cloth over his head to cover his entire body, leaving the left eye uncovered. This was also the explanation of the word 'Alaihinna in this verse"(Commentary by Ibn Jarir and Ahkam-ul-Quran, Vol # 3, p.457 also in "hijaab wa Sufor" quoted by Shaikh AbdulAziz Bin Bazz under the chapter of his fatwaa on hijab on page #54)

From the Mufasireen of Quraan...

The Mufassir, Imaam Al-Qurtubi (Rahimahullah),
Cites in his Tafseer of the Ayah on Jilbaab (Al-Ahzab 33:59), that the Jilbaab is: "a cloth which covers the entire body... Ibn 'Abbaas (Radhiallaahu �nhu) and 'Ubaidah As-Salmaani (Radhiallaahu �nhu) said that it is to be fully wrapped around the women's body, so that nothing appears but one eye with which she can see." (Tafseer Al-Qurtubi Surah Al-Ahzab ayah # 59. This was also agreed upon by Imam WahidiImam Neishapuri in the book of tafseer of Quran "Gharaib -ul-Quran" and "Ahkam-ul-Quran", Imam Razi, in his tafseer of Surah Azhab in the book "Tafsir-i-Kabir" Imam Baidavi in his tafseer of Quran "Tafsir-i-Baidavi" and by Abu Hayyan in "Al-Bahr-ul-Muhit" and by Ibn Sa'd Muhammad bin Ka'b Kuradhi and they have all descirbed the use of jalbaab more or less in the SAME way as the two described by Ibn Abbas (Radhiallaahu �nhu).)

Also from Imaam Qurtubi (Rahimahullah)
in his Al-Jamia li Ahkaamul Qur�n states: "All women are in effect covered by the terms of the verse which embraces the Shar�e principle that the whole of a woman is ��wrah� (to be concealed) � her face, body and voice, as mentioned previously. It is not permissible to expose those parts except in the case of need, such as the giving of evidence�" ("Al-Jamia li Ahkaamul Qur�n")

At-Tabari and Ibn Al-Mundhir
described the method of wearing the jalbaab according to Ibn Abbas (Radhiallaahu �nhu) and Qatadah (Radhiallaahu �nhu). The sheet should be wrapped around from the top, covering the forehead, then bringing one side of the sheet to cover the face below the eyes so that most of the face and the upper body is covered. This will leave both eyes uncovered (which is allowed in necessity).(Rul-ul-Ma'ani, Vol 22, p.89)

Ibn Kathir (Rahimahullah) said...
"Women must not display any part of their beauty and charms to strangers except what cannot possibly be concealed." (Quoted by Mufti Ibrahim Desi in his article on hijaab)

Maoulana Abul A'la Maududi (Rahimahullah) In his tafseer of Surah Azhab ayah #59
"In verse 59 the third step for social reform was taken. All the Muslim women were commanded that they should come out well covered with the outer garments and covering their faces whenever they came out of their houses for a genuine need." (From Tasfeer of Quran by Maoulana Abul A'la Maududi in tafseer of ayah # 59 of Surah Al-Ahzaab)

From the 4 Madhabib (4 madhabs).......

Mufti Anwar Ali Adam Al Mazahiri (Mufti A'azam (Head Mufti) of Madrasa Madinatil Uloom Trinidad & Tobago.)
"Imam Shafi, Malik and Hanbal hold the view that niqaab (covering the face and the hands completely with only a small area for the eyes to see) as
being compulsory (fard). Imam Abu Hanifa says that niqaab is Wajib and the face and hands can be exposed provided that there is not fear of desire if one looks at the female face, otherwise if there is the slightest chance of desire developing in the looker (the meaning of desire is that the looker would see the female face and think that she is beautiful, sexual thaught is not what is meant) then exposing the face and hands is Haraam.
(This is from the fatwaa issued by Mufti Anwar Ali Adam Al Mazahiri on 13/9/99. He derived the opnions of the 4 Imaams from these sources Tafseer Ibn Katheer, Tafseer Ma'rifatul Qur'aan, Durre Muhtaar, Fatawa Shami, Al Mabsoot, Fathul Qadeer. And the opinion of Imaam Abu hanifah is a directly derived from his statements in the Famous book of hanafi Fiqh Fatwaa Shami)

Shaikh AbdulAziz Bin Bazz (One of the greatest scholars of our times. He passed away 26th of Muharram 1420 Hijrah. (12th of May 1999) Rahimahullah. He belonged to the Hanbali School of jurisprudence.)"It is compulsory for a woman to cover her face in front of non mahram men"(This has been quoted in Shaikh Bin Bazz's pamphlet on Hijab and in the book 'Islamic Fatwas regarding Women' and in the Arabic version of the book "hijaab Wa Safur" page #51)

Shaikh-ul-Islam Ibn Taymiyyah (Rahimahullah)
Relates that the correct opinion for the Hanbali and Malki madhaib is that is is wajib to cover everything except one or two eyes to see the way.
(from the Arabic book "Hijaab wa Safur" under the fatwaa of Ibn Taymiyyah on hijaab, page # 10)

Shaikh Muhammed Salih Al-Munajjid
Quotes All of the woman is awrah based on the hadith of "Rasulullah (Sallallaahu �layhi Wasallam) said �All of a woman is �awrah.� (Narrated by Tirmidhi with a sahih isnaad).This is the correct view according to the madhhab of the Hanbalis, one of the two views of the Maalikis and one of the two views of the Shaafa�is. (Quoted in his book of fatwaa and on his web site)

Jamiatul Ulama Junbi Africa sated that the proper opinion for the Hanafi madhab is that "A woman must be properly and thoroughly covered in a loose outer cloak which totally conceals her entire body including her face!"
(This from the book Islamic Hijab by Jamiatul Ulama P.12)

Mufti-e-Azam Rasheed Ahmad Ludhyanvi (Rahimahullah, one of the head Muftis of the hanafi Madhab of his time This opinion is taken to be the correct opinion of the hanafi madhab today)
Explained in his tafseer of Surah Al-Ahzaab, Verse #59. "Allah Ta'ala is telling them that whenever out of necessity they have togo out, they should cover themselves with a large cloak and draw a corner of it over their faces so that they may not be recognised.
(From his article "A Detailed, analytical review on the Shar'ee hijab")

From the known and respect authentic Ullima.......

Ibn Al-Hazam (Rahimahullah)
"In arabic language, the language of the Prophet (saw), the word jilbaab (as mentioned in the Quran Surah Ahzaab ayah # 59) means the outer sheet which covers the entire body. A sheet smaller than that which would cover the entire body, cannot be catagrized as jilbaab. (Al-Muhallah, Vol 3. Pg 217)

Ibn Al-Mandhur (Rahimahullah)
"Jalabib is plural for Jilbaab. Jalbaab is actually the outer sheet/coverlet which a woman wraps around, on top of her garments to cover herself from head to toe. This covers the body entirely." (Lisan ul-Arab, VOL 1. Pg.273)

Ibn Hajar Al-Asqalanee (Rahimahullah)
A tradition reported on the authority of Aisha (Radhiallaahu �nha) says: "A woman in a state of Ihram (during Hajj and Umrah) should stretch her head cloth over to her face to hide it." (In Fathul Bari, chapter on Hajj)

Shaikh-ul-Islam Ibn Taymiyyah (Rahimahullah) relates:
"Women used to room about without Cloaks (Jilbaabs) and men used to see their faces and hands, but when the verse stating 'O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks over themselves.' (Surah Al-Ahzaab,Verse #59)was reveled, then this was prohibited and women were ordered to wear the Jilbaab. Then Ibn Tayimiyyah goes on to say "The word Jilbaab means a sheet which Ibn Mas'ud (Radhiallaahu �nhu) explained as a cloak covering the entire body including the head, face and hands. Therefore, it is not permissible for the women to reveal the face and hands in public. (Ibn Taymiyyah's book on fatwaas Page# 110 Vol # 2 also in the book Hijaab Page # 15)

Shaikh AbdulAziz Bin Bazz (Rahimahullah)
"According to the understanding of the best generations (the "Salaf") after the ayah of hijaab was revealed than Muslims women must cover everything including the face and hands. they can show one eye or two eyes to see the way. this was the opnion held by many of the sahaba like Ibn Abbaas, Ibn Masud, Aisha (Radhiallaahu �nhuma) and others and this opnion was upheald by the Tab'ieen who followed than as Ali bin Abi Talha and Muhammad bin Sirin (Rahimahullah) and by the ritious ullima who followed them as Ibn Taymiyyah and Imaam Ahmed bin Hanbal (Rahimahullah)" (Quoted from the book "hijaab wa Sufor")

Shaikh Abubakar Jassas (Rahimahullah)
states "This verse of Surah Ahzab shows that the young women when going out of their homes are ordered to cover their faces from strangers (non-mahram men), and cover herself up in such a manner that may express modesty and chastity, so that people with evil intentions might not cherish hopes from her". (Ahkum Al-Quran, VOL. III, p.48)

Imaam Ghazaali (Rahimahullah) "Woman emerged (during the time of Rasulullah (Sallallaahu �layhi Wasallam) with NIQAABS on their Faces" (From his famous book of Fiqh "Ihyaal Uloom")

Qazi Al-Baidavi (Rahimahullah)
"to let down over them a part of their outer garments" means that they should draw a part of their outer garment in front of their face and cover themselves" (Tafsir-I-Baidavi, Vol 4, p.168)

Jamia Binoria Pakistan (This is a Question and Answer from a Mufti at one the highly respected hanafi Islamic Universites of Pakistan)
Ques: Under which conditions are women allowed to leave the home?
Ans: The principle command for women is that they should remain in their home and should not go out without any extreme need because mischief is feared in their going out. However if they have to go out in extreme necessity then they should go with a Mahram and duly covered in Burqa' (a "Burqa" covers the whole body including the hands and face) or large overlay so that their body including their cloths should not be visible and after buying the required article they should come back at once. In this condition there is no Haraam.

It is also stated in the Famous books of Fiqh Durrul Mukhtar...
"Young women are prohibited from revealing their faces in the presence of men."

Hakimul Ummah Maulana Ashraf Ali Thanvi (Rahimahullah) states in his famous book of Hanafi Fiqh "Bahishti Zewar."
"It is not permissible for a young woman to expose her face in the presence of ghayr mahrams, nor should she stand in a place where she could be observed. We learn from this, that the custom of exposing the bride's face in public where all the men can observe her is also not permissible. To do so is a major sin." (Bahishti Zewar)

Shaikh Muhammed Salih Al-Munajjid (One of the great scholars of out time.
click here for the full fatwaa on covering the face and who can you uncover the face infront of-->Fatwaa on niqaab
"The most correct opinion, which is supported by evidence, is that it is obligatory to cover the face, therefore young women are forbidden to uncover their faces in front of non-mahram men in order to avoid any mischief"
An other fatwaa when he was asked about is it preferred for sisters to wear the niqab, he said....
"The fact is that it is obligatory for women to cover their faces" as to how to wear the niqaab the Shaikh said "A woman may uncover her left eye in order to see where she is going, and if necessary she may uncover both eyes. The opening should only be wide enough for the eyes."
Yet in an other Fatwaa he explained what was the Awrah of a woman with..."Rasulullah (Sallallaahu �layhi Wasallam) said �All of a woman is �awrah.� (Narrated by al-Tirmidhi with a saheeh isnaad).This is the correct view according to the madhhab of the Hanbalis, one of the two views of the Maalikis and one of the two views of the Shaafa�is.


Shaikh ibn Uthaimin

Question: What is the Islamic hijab?
Response: The Islamic hijab is for the women to cover everything that is forbidden for her to expose. That is, she covers everything that she must cover. The first of those bodily parts that she must cover is her face. It is the source of temptation and the source of people desiring her. Therefore, the woman must cover her face in front of those men that are not mahram. As for those of who claim that the Islamic hijab is to cover the head, shoulders, back, feet, shin and forearms while allowing her to uncover her face and hands, this is a very amazing claim. This is because it is well known that the source of temptation and looking is the face. How can one say that the Shariah does not allow the exposure of the foot of the woman while it allows her to uncover her face? It is not possible that there could be in the Esteemed, Wise and Noble Shariah a contradiction.( 'Islamic Fatwas regarding Women' Page # 289)

Shaikh Jamaal Zarabozo

In Surah Al-Ahzab, verse 59, Allah has ordered the believing women to wear a jilbab. A jilbab as defined in all the books of tafseer is a cloak that covers the woman's body from the top of her head to her feet. It is also described in those books, form the scholars of the earliest generation that after that verse was revealed, the women would completely cover themselves, leaving, for example, just one eye exposed so they can see the road. Hence, this is the outer garment of the woman that she must wear when she is in front of men she is not related to.

Shaikh Ibn Jibreen

Question: I am married to a woman who wears, praise to Allah, hijab. However, as is the custom in my country, she does not wear hijab in front of her sister's husband and her sister does not wear hijab in my presence. This is the custom. Furthermore, my wife does not wear hijab in the presence of my brother or her cousins. Does this go against the Shariah and religion? What can I do while it has become the custom in my country not to wear hijab in the presence of those people that I mentioned. If I tell my wife to wear hijab in front of those people, she will accuse me of not trusting her and being suspicious about her and so forth.
Response: All of those groups of men that you mentioned in the question are not mahram for her. It is not allowed for her to uncover her face and beauty in front of them. Allah has only allowed her to uncover in front of the mahram men mentioned in the verse in surah al-Nur,
"[Tell the believing women] not to reveal their adornments except to their husbands, their fathers ......" (al-Nur 31).
First, you should convince your wife that it is forbidden to uncover her face in front of non-mahram men. Make her abide by that even if it goes against the customs of your people and even if she makes accusations against you. You should also make this point clear to your close relatives that you mentioned, that is, the brethren of the husband, the husband of the sister, the cousins and so forth. All of them are non-mahram and they all may marry her if she gets divorced. ("Islamic Fatwas regarding Women")

Shaikh Abul A'la Maududi (Who was the founder of "Jamat-ul-Islami" also a known and respect scholar of the Hanafi madhab) �A person who considers carefully the wordings of the Quranic verses, their well-known and genreally accepted meaning and the practice during the time of the Holy Prophet (Sallallaahu �layhi Wasallam) cannot dare deny the fact that the islamic Shari'ah enjoins on the woman to hide her face from the other people and this has been the practice of the Muslim women ever since the time of the Holy Prophet (Sallallaahu �layhi Wasallam) himself� (In the book "Purda" by Shaikh Abul A'la Maududi P# 199 )






Refutations from Shaikh Ibn Uthaimin
This is taken from the book "Hijaab" by Shaikh Ibn Uthaimin from Saudi Arabia. Printed by Madrasah Arabia Islamia Azaadville-South Africa.
Translated by Hafedh Zaheer Essack, Rajab 1416 (December 1995)
The Ullima who are of the opinion that it is permissible to look at the face and hands of a strange woman (who is not mahrrum) say so mainly for the following reasons.

The hadith of Aisha (Radhiallaahu �nha) when Asmaa (Radhiallaahu �nha) the daughter of Abu Bakr came to the Rasulullah (Sallallaahu �layhi Wasallam) while wearing thin clothing. He approached her and said: 'O Asmaa! When a girl reaches the menstrual age, it is not proper that anything should remain exposed except this and this. He pointed to the face and hands. But this hadith is WEAK because of 2 main weaknesses.
1. There is no link between Aisha (Radhiallaahu �nha) and Khalid bin Dareek, who narrated the hadith from her. And in every chain of narrators Khalid bin Dareek is mentioned.
2. In the chain os narrators Sa'eed bin Basheer appears, who is known by most of the Muhaditheen as being a weak narrator. This has been mentioned by Imaam Ahmad bin Hanbal (Rahimahullah), An-Nasai (Rahimahullah), Ibn Madeeni (Rahimahullah) and Ibn Ma'een (Rahimahullah). This is also why Imaam Bukhari (Rahimahullah) and Muslim (Rahimahullah) did not except this hadith to be in their books.
(From Shaikh Ibn Uthaimin in the book "Hijaab" pages # 17 and 18.)

We also have to see that the Muhadith Abu Dawood when he quoted this hadith put with it that it is Musal (with a broken chain that does not lead up to the Sahaba).
(From The Book "Hijaab wa Safur" under tha fatwaa of Shaikh AbulAz

thank you for posting :) inshaallah i will answer all the daleels soon when i have time, and about ibn baz and ibn utheimeen I think the two sheikhs represt one math-hab (hanbali) which says niqab is wajeb.
but i will inshallah discuss the daleels in details and show you how the stronger opinion is that niqab is not wajeb.
jazakallah khair

looking forward to your answers but if you would go to this site
http://ibnfarooq.tripod.com and to the section "learn more about your deen" and then to Niqaab in the light of the Quran and Sahih hadith" you will find quotes from all 4 madhabs on why niqaab is wajib. anyway I want to mention these things whould not cause seperation or hard feeling in the ummah :)
your sister in islaam
Aisha

msamman your daleel is no daleel just weak "evidence". Hijab is obligatory, niqab is better for the woman. how can you, a person of little knowledge, debate something ALL the scholars agree on-that AT LEAST covering the hair is obligatory. the ONLY debate they have is whether niqab is obligatory or not. also, use Ahadith that are unanimuosly agreed on as "SAHIH' when refuting something of this nature.