Content:

Section 1: Delaying the Hijab: Why?
Section 2: Allah's Command to You!
Section 3: Virtues of Hijab!
Section 4: Hijab in Other Religions
Section 5: Materialism

Section 6: Hijab keeps you away from Sin...

Section 7: How to Wear a Hijab
Section 8: HAYA a big factor of Hijab
Section 9: FAQ about Hijab

Section 10 : What is Jilbab/Abaya

Section 11: What is Niqab?

 Section 12: Rules of Hijab 

Section 13: E-Books on Hijab 

Section 14 : Lectures on Hijab

Section 1: Delaying the Hijab: Why?

Hijab literally means to cover, to veil or to shelter. In Islam, women have been ordered to cover themselves and be modest.

The term hijab has different meanings and connotations in various cultures, peoples and places around the world. The hijab is understood differently and the way it is worn differs from one person to the next. Some Muslim women are of the belief that it is not imperative to don the hijab, while others believe that if a woman neglects to wear hijab, she will be liable to punishment.

The Qur`an states:

(They (the believing women) should draw their head coverings over their bosoms.) (An-Nur 24:31)

(O Prophet [PBUH] Tell thy wives and daughters and the believing women that they should put on their outer garments; that is most convenient in order that they may be recognized (as Muslims) and not be molested.) (Al-Ahzab 33:59)

Thoughts of Young Muslims

There are many Muslim women who proudly wear the hijab. For some it has been a way of life from the time of their youth, while others are only beginning to wear it.

The decision to start wearing the hijab can be complex for some, and it takes many months or years for them to finally put it into action. There are many Muslim women who intend to wear the hijab, but delay the decision for several reasons.

 Islamonline.net spoke to a number of women, some who wear hijab, and some who do not, asking them the reasons why they believe some women delay this decision. We also posed the question to them regarding the benefits of wearing hijab.

Sarah, 25 years, Canada (originally from Afghanistan)

I have been wearing hijab since childhood. Although I agree that inspiration plays a role in everything we do, I am wearing it because my religion requires me to do so. I think one of the major reasons for delaying wearing the hijab is that it is part of human nature to want to look good, and be admired. Women are more conscious of that, and hijab covers a lot of a women's beauty, although to some wearing hijab itself is beautiful.

Some of the advantages of wearing hijab are that it covers a Muslim woman’s adornment, so she is safer in the society. It differentiates a Muslim woman from a non-Muslim woman. It protects both men and women from immoral behavior. There are also a lot of times when non-Muslims ask the Muslim woman who wears hijab why she is wearing it, and this gives a great opportunity for da`wah.

Leena, 15 years old, U.S.

I do not wear hijab because no one has ever forced me to wear it. For me hijab means dressing decently, and not necessarily covering the head. To those that do wear hijab, I believe they should not wear heavy make-up and adorn themselves extravagantly, as this defeats its purpose. In reality, they are trying to make up for their hair being covered.

Amani, 16 years old, U.K.

I chose to wear the hijab after understanding Islam. As a teenager I was very interested in whether God really existed. After questioning and finally understanding my faith, I accepted Islam. Even though all my family is Muslim, I decided to make my own decision, instead of blindly following my parents. I have been wearing hijab since the age of twelve or thirteen.

"I think the reasons behind delaying the decision of wearing the hijab include the person’s appearance. Some of my friends feel that if they wear hijab they may look ’ugly’ or people may not accept them. Others feel that wearing hijab is not as important or is unnecessary.

"My response to these people would be that if people do not accept you when you wear your hijab, then there is no point in hanging around with those who truly do not love you, but only care about your appearance.

"Also, what can be more important than being loyal to Almighty Allah and following your heart? And, why should you dress in a way that exploits you for the sake of men, and allow them to treat you like a sex object? You should have more confidence in yourself and who you are. The hijab is a form of modesty, and a way of following the guidelines Almighty Allah has set, and this is surely of great importance.

Israa', 14 years old, Kuwait

I have been wearing hijab for the past two months. My friends started to wear it, and my mother encouraged me, so I decided to wear it. The reason why I wear hijab is that I want Allah the Almighty to love me.

Fatima, 23 years old, South Africa

I do not wear hijab, because I feel that I am not yet ready for it. When you wear hijab your whole lifestyle has to change. I believe that you should start off changing the small things in life for the better. However, by the time you wear hijab, you should not be involved in wrong things, and then people will not accuse you of being hypocritical.

"The importance of wearing hijab is that a woman should only beautify herself for her husband. By wearing hijab, she is protecting herself from the gaze of other men.

Top Ten Excuses for not Wearing Hijab

• I am not yet convinced (of the necessity) of hijab.
• I am convinced about the Islamic dress code, but my mother prevents me from wearing it and if I disobey her, I will go to Hell.
• My position does not allow me to substitute my dress for Islamic dress.
• It is very hot in my country, and I can not stand it. How could I bear the heat if I wore the hijab?
• I am afraid that if I wear the hijab, I will take it off at some future time because I have seen so many others do this!
• If I wear the hijab then nobody will marry me, so I am going to leave it off until then.
• I do not wear hijab based on what Almighty Allah says, (And proclaim the grace of your Lord) (Ad-Duha 93:11), so how can I cover what Allah the Almighty has blessed me with?
• I know that hijab is obligatory (wajib), but I will wear it when Almighty Allah guides me to do so.
• It is not time for that yet. I  am still too young to wear hijab. I will do it when I get older, and after I go on Hajj!
• I am afraid that if I wear Islamic clothing, I will be labeled as belonging to some group or another.

The Benefits of Wearing Hijab

Although there are incidents in which women have been taunted for wearing hijab, a woman wearing it is often looked upon with great respect. One young woman mentioned that she saw a clear distinction in the way the boys at her college treated women who wear hijab compared to those who do not wear it.

When wearing the hijab, you can easily be identified as a Muslim. Contrary to what some may think, many women who wear hijab mentioned that they feel more confident. It covers the adornment of women and generally protects her from being looked upon with lust.

 Someone posted the question of the advantages of wearing hijab on Yahoo answers, and a non-Muslim male replied saying:

I am not a Muslim, but I can tell you that people will respect you more. There are too many half-naked women walking the streets these days. Wearing hijab shows that you have dignity and respect for yourself and God.

Wearing hijab also makes one feel closer to Allah the Almighty, since you are obeying His commandments in the hope that you will attain His pleasure.

Hijab and Social Responsibility

When hijab is discussed, we usually relate it only to women. However, in the Glorious Qur’an, Allah the Almighty (SWT) first mentions ‘hijab’ for men before ‘hijab’ for women.

(Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: and Allah is well acquainted with all that they do.) (An-Nur 24:30)

When a man looks at a woman, and he has an evil thought, he should lower his gaze.

Hijab for Women

(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; that they should draw veils over their bosoms and not display their beauty except to their husbands, their fathers, their husbands’ fathers, their sons...) (An-Nur 24:31)

In fact, we should remember that hijab has a much deeper meaning than the literal concept of covering ones self. With hijab comes modesty and good e hijab trepresents.

It is much more than merely covering our heads. We should not demean those who do not wear the hijab and consider ourselves to be any better than them.

Almighty Allah is the best of judges and it is He alone who knows what is in the heart of each person. May Allah the Almighty grant us all the guidance to live our lives in compliance with His commands.

Section 2: Allah's Command to You!

Islam: Submitting our will to the will of Allah SWT

The Arabic word islam simply means "surrender (to Allah)". The essence of our religion is this surrender or submission. It requires trust on our part. Trust that Allah SWT will be there for us, trust that He knows what is best for us.

Submission to Allah SWT requires that we put Him before ourselves. That we put our desires second to His desire for us. That we acknowledge that He knows better than we do what is right for us.

Very often, such submission is difficult. Sometimes it seems that everything that happens is bad, and we wonder how Allah SWT could desire this for us. And sometimes the things He asks of us are difficult to do, either because it seems too much to ask, or because it seems pointless or out of date. In times like this, submission becomes a struggle. We really have to work to find our trust in Allah SWT. We really have to do battle with our souls to admit that what we want or what we think doesn't seem to be what's right or best. Should we bother?

For me, the answer is yes, we should bother. Allah SWT tests us. He sends difficulties our way to see how we cope. He wants to see if we will keep trying even when it's a challenge. He wants to see if we will maintain our faith in Him, and trust in Him. If we do continue to have faith and to trust in Him, then He may reward us with Jannah for our sabr, inshallah. And Jannah is the everlasting reward. Any difficulty we face in the world will seem as fleeting as a nightmare when we look back from the Hereafter, and any ease we face in the world will also seem as fleeting as a dream. We shouldn't set these fleeting states as our goal; we should set the ultimate happiness as our goal. And the ultimate happiness is Jannah.

So if we have hope of Jannah, we should persevere even when it's a struggle for us, and we should keep on trying to perfect our submission to Allah SWT. This is what the religion is about: sabr, jihad, and islam.

Quran and Sunna: The way that Allah SWT has commanded

I mentioned above that part of Islam is trusting that Allah SWT knows what is best for us, and it is submitting to His judgment even if we don't think we agree. If Allah SWT has commanded something that we don't understand or don't like, we shouldn't reject that thing. Instead, we should try to seek its wisdom for ourselves and to change our own minds.

Now, the testimony of faith that we make to become Muslims, or when we assume adult status in the deen, has two parts: laa ilaha ill'Allah and Muhammadan rasul Allah. The first of these, none has the right to be worshiped except Allah, is a statement of our belief that Allah SWT is ruler of all, judge of all, all-knowing, all-powerful. It is He who must be obeyed, and obedience to anybody else is merely conditional and must not be done if they ask us to disobey Allah SWT. And Allah SWT has given us everything we have, our existence, our life, our capabilities, our goodness. If He took any of it away, there is no power that could help us get it back. And we could never repay Him to match what He has given us, or even begin to. However, in his infinite mercy, Allah SWT asks of us only that we obey Him. Isn't it the least that we can do for Him after all that He has done for us?

There is also the second testimony, Muhammad is the messenger of Allah. The Prophet (sAas) would not be a messenger if he did not come with a message. And his message is the Quran. We are really also testifying that the Quran is a message from Allah SWT, and therefore, obedience to Allah SWT entails obedience to the Quran, because it is His word.

The Quran also tells us to obey the Prophet (sAas) as well as Allah SWT (see for example Surah an-Nisa ayah 59). It tells us that if we have faith we will take the Prophet (sAas) as the judge of any dispute (Surah an-Nisa ayah 65). It tells us that when both Allah SWT and the Prophet (sAas) have decided a matter it is not for a Muslim or Muslimah to have any further say in that matter (Surah al-Ahzab ayah 36). It tells us that what the Prophet (sAas) has given us, we should take and what he has prohibited to us, we should refrain from (Surah al-Hashr ayah 7). And it tells us that the Prophet (sAas) has been sent not just to deliver the Quran but also to explain it (Surah an-Nahl ayah 44).

How do we determine what the Prophet (sAas) has ordered, in order to obey it?

How do we find out what he judged in disputes so that we can abide by it?

How do we know what he has decided on matters, so that we can submit to it?

How do we discover what he has given, so that we can take it, or what he has prohibited, so we can abstain from it?

How do we learn how he has explained the Quran, so that we can follow that explanation and not other explanations?

The answer to all these questions is that we look at the Sunna. The Sunna is the Quran put into action by the Prophet (sAas). It shows what he ordered, judged, and decided. It shows what he has given us and what he has prohibited to us. It shows how he explained the Quran.

If we do not obey what the Prophet (sAas) has ordered, or abide by what he has judged, or submit to what he has decided, or take what he has given, or refrain from what he has prohibited, or follow his explanation of the Quran - then we have disobeyed Allah SWT.

That is why, if we are sincere about obeying Allah SWT and following His commandments, we should follow both the Quran and the Sunna.

Hijab: A commandment of the Quran and Sunna

In the first part of this article, I have argued that part of our commitment to Allah SWT is to trust that He knows what is best for us and that what He has commanded is what is right. I said that if we find ourselves disliking the way that He has set for us, our challenge is not to ignore or to try to change His command, but rather it is to seek for ourselves the wisdom in the command and to surrender to His will. If we don't like what He has commanded, we should try to change ourselves not Him. We should try to find reasons why His command is right and will be beneficial for us, and we should try to motivate ourselves through this to obey the command.

In the second part of the article, I have established why the Quran and Sunna are where we look to find what Allah SWT has commanded. Neither one can be taken alone but they both go together.

So, what do the Quran and Sunna say about hijab? There are two ayat of the Quran that deal with hijab. These are Surah an-Nur ayah 31 and Surah al-Ahzab ayah 59. Let's look at what these ayat say, and how the Prophet (sAas) has explained them.

Surah an-Nur ayah 31 says:

Wa qul li al-mu'minat yaghdudna min absarihinna wa yahfazna furujahunna wa laa yubdina zenatahunna illa maa zahara min haa wal-yadribna bi khumurihinna ala juyubihinna; wa laa yubdina zenatahunna illa li bu'ulatihinna aw aba'ihinna aw aba'i bu'ulatihinna aw abna'ihinna aw abna'i bu'ulatihinna aw ikhwanihinna aw bani ikhwanihinna aw bani akhawatihinna aw nisa'ihinna aw maa malakat aymanu hunna aw at-tabi'ina ghayri ulu'l-irbat min ar-rijal aw at-tifl alladhina lam yazharu ala awrat an-nisa wa laa yadribna bi arjulihinna li yu'lama maa yukhfina min zenatahinna. Wa tubu ilaAllahi jami'an, ayyuha al-mu'minun la'allakum tuflihun

And say to the faithful women to lower their gazes, and to guard their private parts, and not to display their beauty except what is apparent of it, and to extend their headcoverings (khimars) to cover their bosoms (jaybs), and not to display their beauty except to their husbands, or their fathers, or their husband's fathers, or their sons, or their husband's sons, or their brothers, or their brothers' sons, or their sisters' sons, or their womenfolk, or what their right hands rule (slaves), or the followers from the men who do not feel sexual desire, or the small children to whom the nakedness of women is not apparent, and not to strike their feet (on the ground) so as to make known what they hide of their adornments. And turn in repentance to Allah together, O you the faithful, in order that you are successful

Surah al-Ahzab ayah 59 says:

Ya ayyuha an-Nabiyy qul li azwajika wa banatika wa nisa al-mu'minin yudnina alayhinna min jalabib hinna; dhalika adna an yu'rafna fa laa yu'dhayn. Wa kana Allahu Ghafur Rahim

O Prophet! Say to your wives and your daughters and the women of the faithful to draw their outergarments (jilbabs) close around themselves; that is better that they will be recognized and not annoyed. And God is ever Forgiving, Gentle.

Together, these two ayat lay out seven commandments for Muslim sisters:

1. "to lower their gazes"
2. "to guard their private parts"
3. "not to display their beauty except what is apparent of it"
4. "to extend their headcoverings to cover their bosoms"
5. "not to display their beauty except to their husbands or their fathers..."
6. "not to strike their feet (on the ground) so as to make known what they hide"
7. "to draw their outergarments close around themselves"

It can be seen that three of these commandments relate to behavior. These are:

• lowering the gaze
• guarding the private parts
• not striking the feet on the ground so as to give knowledge of what is hidden

Lowering the gaze means not looking at what is forbidden to be seen of others. Guarding the private parts means that only the husband is allowed to see or touch them. Not giving knowledge of what is hidden means not posturing or strutting around so as to jangle hidden jewelry or make men think about hidden body parts. All of these are part of what Allah SWT has commanded in regard to hijab.

The other four commandments relate to dress, and can really be expressed as three rules:

• not displaying the beauty beyond "what is apparent of it" except to the people listed in 24:31
• extending the headcovering to cover the bosom
• drawing the outergarment close around

What exactly is the meaning of each of these rules? For this, we need to look to the Sunna, because the Sunna shows us how the Prophet (sAas) explained the Quran.

The Prophet (sAas) explained to Asma bint Abu Bakr (rAa) that the phrase "what is apparent of it" refers to the face and hands. This is narrated by Aisha Umm al-Muminin (rAa), Qatada (rAa), and Asma bint Umais (rAa). This has been confirmed as the explanation of the phrase by the following scholars:

Sahaba: Aisha Umm al-Muminin (rAa), ibn Abbas (rAa), Anas ibn Malik (rAa), and Miswar ibn Makhrama (rAa)

Tabi'un: Ata (rAa), Qatada (rAa), Sa'id ibn Jubayr (rAa), Mujahid (rAa), al-Hasan (rAa), and al-Dahhak (rAa)

Commentators on the Quran: Imam Tabari, Imam Zamakhshari, Imam Razi, and Imam Qurtubi

In fact, the majority of scholars have agreed that the phrase "what is apparent of it" refers to the face and hands. For further information, please see Opinions of Scholars in Favor of Displaying the Face and Hands.

Therefore, the first rule can really be phrased as "do not display the beauty except for the face and hands around non-mahram men". This is the basic rule of hijab. You must recognize it. This is where it comes from. It is nothing other than the Prophet's (sAas) explanation of the Quran.

The second rule is to extend the headcovering (khimar) to cover the bosom. The commentators on the Quran have explained exactly what this command entails:

Imam Abu Abdullah Qurtubi: "Women in those days used to cover their heads with the khimar, throwing its ends upon their backs. This left the neck and the upper part of the chest bare, along with the ears, in the manner of the Christians. Then Allah commanded them to cover those parts with the khimar."

Imam Abu'l-Fida ibn Kathir: "'Extend their khimars to cover their bosoms' means that they should wear the khimar in such a way that they cover their chests so that they will be different from the women of the jahiliyyah who did not do that but would pass in front of men with their chests uncovered and with their necks, forelocks, and earrings uncovered."

From this we can see that the jahili women wore their khimars kaffiyah-style, with the ends tossed over their backs. This covered most of the hair, but left the forelock (front of the hair), the ears, the neck, and the upper chest uncovered. Then when the commandment, "Extend their khimars to cover their bosoms," was revealed, the women secured their khimars around the circles of their faces, fastened them at the chin, and let the ends drape down toward their bosoms. This would cover the forelock, the ears, the neck, and the upper chest, just as Imam Qurtubi and Imam ibn Kathir have indicated. And the end result is clearly a headscarf.

So what we have is that all of the body except the face and hands is commanded to be covered around non-mahram men (by the clause "not to display their beauty except what is apparent of it"), and the covering of the hair, ears, neck, and upper chest is specifically to be accomplished by the khimar (headscarf).

These are the two rules indicated by Surah an-Nur ayah 31, and once we understand how the Prophet (sAas) explained the meaning of the ayah, we can see that it clearly and explicitly sets out the dress of the Muslim sister around non-mahram men: a headscarf and conservative clothing that together cover everything but the face and the hands.

There is also the commandment in Surah al-Ahzab ayah 59 to wear a jilbab (outergarment). According to the majority of the scholars, this commandment applies when a sister is outdoors or in open public places (like the market or the masjid). The jilbab is thus the modest Islamic coat that goes over our modest Islamic clothes whenever we would wear a coat.

To learn more about the jilbab, please read my article Evidences for Jilbab. This sets out dalils from the Quran and Sunna, and the opinions of the scholars regarding the jilbab. To summarize the information in that document, the jilbab is any garment that meets the following conditions:

• it is an outergarment, an extra layer, something worn over the clothes
• it is thick and opaque and loosely cut so that it conceals what is underneath it
• if it is worn with a khimar and with socks and shoes, it should cover from the shoulders to the ankles; if it is worn without these, it must cover everything but the face and hands, like a cloak

Again, the jilbab is to be worn outdoors and in open public places. The purpose of wearing the jilbab is to assert our Islamic identity and to provide protection from harassment for us. It is part of our hijab for these locations.

Summary
According to the Quran and Sunna, hijab consists of modest behavior in lowering the gaze, guarding the private parts, and avoiding showing off, and of modest dress. The modest dress includes a headscarf and must cover all of the body except the face and the hands. Outdoors and in open public places, a long coat (jilbab) should be worn in addition to the modest dress commanded by Surah an-Nur ayah 31. Each of these obligations is clearly set out in the Quran and has been explained by the Prophet (sAas).

My challenge to you

To me, the obligations of hijab are clear, explicit, and detailed when I look at both the Quran and the Sunna. There is no question in my mind; I am convinced that Allah SWT has indeed commanded hijab. Inshallah, I hope that after you have studied the dalils I have presented, you agree with me on this. Frankly, I don't see any other interpretation.

If we are agreed that the Quran and the Sunna do command hijab, then the real question is: how important is it to you to follow what Allah SWT has commanded in the Quran and Sunna?

It's your choice. Is it important for you to obey Allah SWT? Do you think you should submit your will to His? Do you believe that He knows what is best for you? Do you think that if you dislike what He has commanded, you should be the one to change, not Him? Are you willing to set aside your dislike and to try to seek the wisdom in what He has commanded? Are you motivated to try to surrender to Him even though it may be difficult for you? Is the promise of Jannah worth going through some hardship now?

Please consider each of these questions. If you are sincere in your commitment to Allah SWT, and in your choice of Islam as a religion, don't you think you should give hijab a try?

Afterword: If you're coming to think that hijab is part of the way that you want to serve Allah SWT, but you're not sure how to get there from here, please read my Tips for Beginning to Wear Hijab. Inshallah, it may help you find your way.

The materials on this page are written by Al-Muhajabah. You may copy, display, or distribute these materials for non-commercial purposes as long as you give me proper attribution as the author.

Section 3: Virtues of Hijab

The Virtues of Hijab

The hijab is an act of obedience to Allah and to his prophet (pbuh), Allah says in the Qur'an: `It is not for a believer, man or woman, when Allah and His messenger have decreed a matter that they should have an option in their decision. And whoever disobeys Allah and His Messenger, has indeed strayed in a plain error.' (S33:36).

Allah also said: 'And tell the believing women to lower their gaze (from looking at forbidden things) and protect their private parts (from illegal sexual acts, etc) and not to show off their adornment except what must (ordinarily) appear thereof, that they should draw their veils over their Juyubihinna.'(S24:31).

Juyubihinna: The respected scholars from As-Salaf As-Saleh (righteous predecessors) differed whether the veil cover of the body must include the hands and face or not. Today, respected scholars say that the hands and face must be covered. Other respected scholars say it is preferable for women to cover their whole bodies.

2.The Hijab is IFFAH (Modesty).

Allah (subhana wa'atala) made the adherence to the hijab a manifestation for chastity and modesty. Allah says: 'O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) over their bodies (when outdoors). That is most convenient that they should be known and not molested.' (S33:59). In the above Ayaah there is an evidence that the recognition of the apparent beauty of the woman is harmful to her. When the cause of attraction ends, the restriction is removed. This is illustrated in the case of elderly women who may have lost every aspect of attraction. Allah (swt) made it permissible for them to lay aside their outer garments and expose their faces and hands reminding, however, that is still better for them to keep their modesty.

3.The hijab is Tahara (Purity)

Allah (swt) had shown us the hikma (wisdom) behind the legislation of the hijab: `And when you ask them (the Prophet's wives) for anything you want, ask them from behind a screen, that is purer for your hearts and their hearts.' (S33:53).

The hijab makes for greater purity for the hearts of believing men and women because it screens against the desire of the heart. Without the hijab, the heart may or may not desire. That is why the heart is more pure when the sight is blocked (by hijab) and thus the prevention of fitna (evil actions is very much manifested. The hijab cuts off the ill thoughts and the greed of the sick hearts:

`Be not soft in speech, lest he in whose heart is a disease (of hypocrisy or evil desire for adultery, etc) should be moved with desire, but speak in an honourable manner.' (S33:32)

4.The hijab is a Shield

The prophet (pbuh) said: "Allah, Most High, is Heaven, is Ha'yeii (Bashful), Sit'teer (Shielder). He loves Haya' (Bashfulness) and Sitr (Shielding; Covering)." The Prophet (pbuh) also said: "Any woman who takes off her clothes in other than her husband's house (to show off for unlawful purposes), has broken Allah's shield upon her. "The hadith demonstrates that depending upon the kind of action committed there will be either reward (if good) or punishment (if bad).

5. The hijab is Taqwah (Righteousness)

Allah (swt) says in the Qur'an: `O children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc) and as an adornment. But the raiment of righteousness, that is better.'(S7:26). The widespread forms of dresses in the world today are mostly for show off and hardly taken as a cover and shield of the woman's body. To the believing women, however the purpose is to safeguard their bodies and cover their private parts as a manifestation of the order of Allah. It is an act of Taqwah (righteousness).

6.The hijab is Eemaan (Belief or Faith)

Allah (swt) did not address His words about the hijab except to the believing women, Al-Mo'minat. In many cases in the Qur'an Allah refers to the "the believing women". Aisha (RA), the wife of the prophet (pbuh), addressed some women from the tribe of Banu Tameem who came to visit her and had light clothes on them, they were improperly dressed: "If indeed you are believing women, then truly this is not the dress of the believing women, and if you are not believing women, then enjoy it."

7. The hijab is Haya' (Bashfulness)

There are two authentic hadith which state: "Each religion has a morality and the morality of Islam is haya'" AND "Bashfulness is from belief, and belief is in Al-Jannah (paradise)". The hijab fits the natural bashfulness which is a part of the nature of women.

8.The hijab is Gheerah

The hijab fits the natural feeling of Gheerah, which is intrinsic in the straight man who does not like people to look at his wife or daughters. Gheerah is a driving emotion that drives the straight man to safeguard women who are related to him from strangers. The straight MUSLIM man has Gheerah for ALL MUSLIM women In response to lust and desire, men look (with desire) at other women while they do not mind that other men do the same to their wives or daughters. The mixing of sexes and absence of hijab destroys the Gheera in men. Islam considers Gheerah an integral part of faith. The dignity of the wife or daughter or any other Muslim woman must be highly respected and defended.

Section 4: Hijab in other religions

Ali Quran:

Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: And Allah is well acquainted with all that they do. (An Nur 24:30)

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; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss. (An Nur 24:31)

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Judaism:

The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so are abomination unto the LORD thy God. (Deuteronomy 22:5)

In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; (1 Timothy 2:9)

But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven. For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. (1 Corinthians 11:5-6)

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Christianity:

The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so are abomination unto the LORD thy God. (Deuteronomy 22:5)

In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; (1 Timothy 2:9)

But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven. For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. (1 Corinthians 11:5-6)

"You have heard that it was said, 'Do not commit adultery.’ But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. - New Testament (Matthew 5:27-28)

If your right eye causes you to sin, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. - New Testament (Matthew 5:29)

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Hinduism:

Rig Veda Book no. 8 Hymn no. 33 V. no. 19 "When Brahma has made you a woman, you should lower your gaze and should not look up. You should put your feet together and you should not reveal what the garment and the veil conceals."

Rig Veda Book no. 10 Hymn no. 85 V. no.30 "Unlovely is the person is the husband who covers his thighs with the garment of his wife."

the Mahavir Charitra Act 2 Page 71 that When Purshuram comes, Rama tells his wife Sita that "He is our elder, please lower your gaze, and put on the veil."

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Sikhism:

"Let living in God's presence, With mind rid of impurities, Be your discipline.
Keep the God-given form intact, With a turban donned on your head."
GGS Page 1084, Line 12

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Section 5: Materialism

Section 6: How to Wear a Hijab

Section 7: HAYA a big factor of Hijab

What is Haya?

Haya itself is derived from the word hayat which means life. This term covers a wide number of concepts. In English, it may be translated as modesty, shyness, self-respect, bashfulness, shame, honour, humility, etc. The original meaning of Haya according to a believer's nature, refers to a bad and uneasy feeling accompanied by embarrassment, caused by one's fear of being exposed or censured for some unworthy or indecent conduct.
Islamically Haya is an attribute which pushes the believer to avoid anything distasteful or abominable. It keeps him/her from being neglectful in giving everyone what is due upon them, and if for any reason he/she is not able to keep up with his/her commitment then they will feel extremely uncomfortable and ashamed about this. The reason being that he/she will have displeased Allah by breaking a commitment.

Haya plays a huge role in the lives of Muslims because it is a very important part of our Iman (faith/belief). If we do not have any form of haya within us then it is most likely that our Iman is very weak. For as it states in the following hadith:

Narrated by Abu Huraira (ra): The Prophet said, "Faith (Belief) consists of more than sixty branches (i.e. parts). And Haya is a part of faith." (Bukhari)

We also learn from the Prophet (saws) the importance of having haya and how it is not something to be ashamed of, but instead, one should be concerned and ashamed if they do not possess it within their character.
Narrated Abdullah ibn Umar (ra): The Prophet (saws) passed by a man who was admonishing his brother regarding Haya and was saying, "You are very shy, and I am afraid that might harm you." On that, Allah's Apostle said, "Leave him, for Haya is (a part) of Faith." (Bukhari)

Now the above hadith is also a form of proof that "shyness" is not just something regarding women but also an attribute that believing men should have, for it is an indication if their fear of Allah and an indication of the value of their Deen.

When we think back to when we were young around eight or nine years old - we all remember this feeling of shyness and humility naturally occurring - for many it was when we felt we wanted to conceal our bodies from our mums or siblings. We were often told - "don't be silly" or "we have seen it all before" and the many other comments that people in the west or ignorant Muslim parents affected by the western values (or lack of them) say to their pure children. If these natural instincts of shyness and shame are taken by the smart parent and nurtured, it will develop and affect their entire character and also most importantly lead to a conscious responsible Muslim who prioritise their life towards submission to Allah (swt).

We often find that shyness, humility and bashfulness is frowned upon by our society as a weakness or a lack of confidence when, Infact these are quality of a dignified upright human being, who is conscious of their actions and their responsibilities in life.

Now to discuss the different types of haya. How many types of haya are there?
Haya' is of two kinds: good and bad:

The good Hayâ' is to be ashamed to commit a sin or a thing which Allah and His Messenger (saws) has forbidden, and bad Hayâ' is to feel ashamed to do a thing, which Allah and His Messenger (saws) ordered to do.
Firstly, to talk about the types of Good haya. For example, anyone who is a believer, he/she should build their personalities and their character with the good dimensions of haya. The most important is that he/she must be shy of doing ANYTHING displeasing to Allah (swt), with the belief that he/she will have to answer for all their deeds. If one develops a sense such as this one, it will help the believer to obey all of Allah's command and to stay away from sins. Once the believer realises that Allah (swt) is watching us all the time and we will have to answer to every move we make in this dunya (world), he/she would not neglect any order from Allah or His Messenger (saws). So the stronger this sense of haya becomes, the more it motivates one to make sure that Allah (swt) doesn't see him/her doing anything prohibited. The way to develop this haya is that one must keep learning and absorbing more knowledge and applying it to their lives.

Another type of haya is more of a social aspect concerning others besides Allah (swt). Normally these things often come in regard with ones relationship with family. For instance, a child not wanting to do something displeasing to his mother, or a wife not wanting to do something displeasing to her husband or even a student who is careful about saying something incorrect in front of his teacher.. Last but not least is the type of haya in which the believers become shy of themselves. This is when they have reached the peek of their Iman. What this means is that if they do, or say, or see, anything wrong or even commit the tiniest sin, they start to feel extremely bad and embarrassed or they feel extreme guilt in their heart. This builds a high degree of self-consciousness and that is what strengthens the believers commitment to Allah (swt)

. After discussing the various types of "beneficial" haya, it is time to discuss the type of haya which is not only against the teachings of our Prophet (saw) but it is also solid proof of the weakness of someone's Iman. This negative aspect revolves around a person's shamefulness or shyness of doing something that Allah (swt) has ordered us to do through the Qur'an or our Prophet's (saw) Sunnah. This constitutes the shamefulness or embarrassment of doing a lawful act or something that is ordered upon us from Allah (swt). Meaning for someone not to follow an obligation of Islam, due the fact of being shy in front of others about it. This is totally forbidden because then one is giving the people of this dunya more respect than the One who Created this whole universe. It also means if someone is shy or afraid to seek knowledge of Islam for worldly reasons, because they do not want others to see them or to know of their ignorance. This once again goes contrary to what Allah (swt) has told us in the Qur'an, which is to seek knowledge and preach it to others. In this society there are many examples. People will go out an get degrees in law schools, or science, or engineering and they will put four to six years of their lives studying for this stuff that will only benefit them in this world. Why? You ask? Well most likely, in this society people including Muslims, choose their careers according to how much money they will make and what status they will have in this society as to being a lawyer or a doctor etc. They do not realize that in Islam the BEST stature of a Muslim is that of a "dai'i" or a teacher of Islam.

These Islamic teachers and scholars are even higher in the eyes of Allah (swt) then one who only sits at home and does ibaadah (worship). If they want to study law, why not Islamic Shariah? If they want to study science, why not Islamic Science? So this explains how people consider the worldly careers to be of higher value and are embarrassed to even express an interest in Islamic Studies. It is usually because they will not be considered as high as the other "educated" people. This is having the bad haya or "shame" of something that is encouraged to us by Allah (swt) and His Messenger (saw)

. Another proof of bad haya is that which is extremely popular amongst many sisters in this western society.
One of the most important aspects of haya, for women, is that of guarding their chastity and their modesty. To do this they must follow the order from Allah (swt) telling them to keep hidden themselves and their adornments from all men lawful to them in marriage. Now this order involves all the aspects of haya for those who do follow it. The believing and following women are ashamed of disobeying Allah (swt). They are shy of the opposite gender in this society because of what they might experience if strange men look at them and lastly they have haya because they are ashamed of going out in public and committing this grave sin of displaying their beauty is public. There are many women in this society who claim that they have haya but to follow the order of hijab is backwards and that women in this society shouldn't have to cover, is obviously disbelief. For if someone really had haya they would never contradict ANYTHING that Allah (swt) has ordained upon us even if they found it a test and a trial. A women's haya comes from her modesty and her shyness and her fear of Allah, so how can she have haya if she walks around in public un-veiled? Proof lies in the following hadith.

Abdullah ibn Umar (ra) narrated that the Prophet (saw) said: "Indeed haya (modesty) and Iman are Companions. When one of them is lifted, the other leaves as well." (Baihaqi)

There are many verses in the Qur'an and many ahadith explaining the reasons behind observing Hijab. The Islamic Shariah has not stopped at giving the Commandments of Hijab, it has also clarified every such thing which directly relates to these commandments and, with the slightest carelessness, may result in vulgarity and immodesty. In other words such things have also been forbidden in order to close the doors to indecency and lewdness, in return providing a stronger pillar for haya.

Modesty (haya) and maintaining one's honour and dignity are of primary importance in preserving the moral fibre of any society. This is why modesty has been called the ornament of a woman, which protects her from many sins and which prevents ill-intentioned men from daring to have bad thoughts about her. This haya has been made a part of her nature to safeguard her from being abused by immoral men.

Narrated on the authority of Anas bin Malik, the Prophet (saw) said: When lewdness is a part of anything, it becomes defective; and when haya is a part of anything it becomes beautiful. (Tirmidhi)
So it is only obvious that Hijab plays an extremely important role in regards to Haya. For Hijab prevents lewdness and Haya backs this up and then person's Iman becomes even stronger. So both things work together in a partnership. At the time of our beloved Prophet (saw) as soon as the verses of Hijab were revealed, all the Quraish and Ansar ran home to their wives and daughters and close female relatives to tell them to cover themselves. The ones who had veils used them and the ones who did not have veils made some right away. For instance the following hadith tells us:

Narrated by Aisha (ra): 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. And when the verse "That they should cast their outer garments over themselves" was revealed, the women of Ansar came out as if they had crows over their heads by wearing outer garments. (Abu Dawood)
This indicates that all these women wanted to guard their modesty which is why they followed out the orders of Allah. Yet, another verse talk about the level of modesty in Aisha (ra):

Narrated Aisha (ra): "I used to enter my house where Allah's Messenger (peace be upon him) was and take off my garment, saying that only my husband and my father were there; but when Umar was buried along with them, I swear by Allah that I did not enter it without having my clothes wrapped round me owing to modesty regarding Umar." (at-Tirmidhi and Ahmed)

If women in today's society choose not to wear the veils, but some belief in their hearts, than they might be categorised as Muslim women but not Mumineen. The truth is that Haya is a special characteristic of a Mu'min ( believing, practicing Muslims). People who are ignorant of the teachings of the Prophet (saws) do not concern themselves with Haya and Honour. Haya and Iman are interdependent; therefore either they both exist together or they both perish. Thus, the Prophet (saws) has said in one hadith, "When there is no haya left, then do as you please."

Today vulgarity and all its ingredients have become a common place even among well-known Muslims in the zeal of imitating the disbelievers. It is these people who have been struggling to bring Muslim women out of Hijab into immodesty and indecency. They have adopted the lifestyles of the disbelievers more than the traditions of the Prophet (saws). Such people are in a dilemma. On the one hand, they desire to freely look at the half-clad bodies of their wives and daughters of other Muslims on the streets; and on the other hand, they do not have the courage to deny the teachings of the Holy Qur'an and the Prophet (saws). Neither can they say they have given up Islam, nor can they bear to see Muslim women wear Hijab and showing some Haya. Actually the fact is, indulging in indecency for so long has killed the sense of modesty (haya) which Islam had commanded them to preserve. It is this natural desire of maintaining one's honour which compels men to protect the respect and honour of their women. What these men and women do not understand is that if the women do not observe Hijab and do not develop Haya inside of them, they will be entertaining those who have taken the path of Sheytan. Such as the following hadith:

Malik b Uhaimir reported that he heard the Prophet (saw) saying that, "Allah (swt) will not accept any good deeds or worship of an immodest and vulgar person." We asked "Who is a vulgar and immodest person?" He replied, "A man who's wife entertains Ghair-mehram men."

Now the word "entertains" implies that she is showing off her beauty instead of keeping herself covered up. If the Muslim brothers of today's society knew the benefits of haya and hijab hey would definitely not tolerate the opposite. At the time of our beloved Prophet (saws) the husbands could not even imagine their wives leaving the houses un-veiled let alone go out and beautify themselves for other men to get "free looks". The following hadith shows this fact clearly:

Narrated by Al-Mughira: Sa'd bin 'Ubada said, "I will not hesitate killing my wife with a sword if I see her with another man" This news reached Allah's Apostle who then said, "You people are astonished at Sa'd's Ghira (self-respect, honour). By Allah, I have more Ghira than he, and Allah has more Ghira than I, and because of Allah's Ghira, He has made unlawful shameful deeds and sins done in open and in secret. And there is none who likes that the people should repent to Him and beg His pardon than Allah, and for this reason He sent the warners and the givers of good news. And there is none who likes to be praised more than Allah does, and for this reason, Allah promised to grant Paradise (to the doers of good)." 'Abdul Malik said, "No person has more Ghira than Allah." (Sahih Bukhari)

So this should be enough to understand why Hijab is so important for women to establish Haya in themselves and live the lives of true mu'mineen. Sometimes the situation becomes a such that people will have done wrong/sins for such a long period of time that they will not be able to differentiate between right and wrong. Another way to put this is that, a person's exceeding indulgence in indecency results in the loss of wisdom and the ability to see good deeds from bad deeds. As the Prophet (saw) said:

"I have a sense of Honour ( a part of haya). Only a person with a darkened heart is deprived of Honour."
So one wonders…..what if this observing of Hijab and maintaining Haya is so important then why is it we have nothing to show us the merits? Well the answer to that question clearly lies in the Qur'an and ahadith. There are many merits of Haya if one wants to know. Here are some just to list a few.

Firstly Allah loves Haya. We know this by the following hadith: " Surely Allah (is One who) has haya and is the Protector. He loves haya and people who cover each others faults."(Bukhari)
Secondly, Haya itself is a Greatness of Islam as our Prophet indicated: "Every way of life has a innate character. The character of Islam is haya." Or "Every Deen has an innate character. The character of Islam is modesty (haya)." (Abu Dawood)

Thirdly, Haya only brings good and nothing else. Our Prophet (saw) said: "Haya does not bring anything except good." (Bukhari)

Fourthly, Haya is a very clear indication of our Iman. As the Prophet (saw) had mentioned to the Ansar who was condemning is brother about being shy: "Leave him, for Haya is (a part) of Faith." (Bukhari)
Fifthly, last but not least, Haya leads us to PARADISE. As the Prophet saws) told us: "Haya comes from Iman; Iman leads to Paradise. Obscenity comes from antipathy; and antipathy leads to the fire." (Bukhari)
The actual word Haya is derived from Hayat. This means life. It is only obvious that when someone has Haya in them, they will LIVE a life of Islam. On the other hand if they do not have Haya they are living a life that is dead "Islamically" but alive according to this dunya.

The Prophet (saws) said: "Haya and Trustworthiness will be the first to go from this world; therefore keep asking Allah for them." (Baihaqi)

In conclusion we must understand that Haya is important for both men and women. Men are to control themselves by getting married as young as possible or if they cannot afford that, they should fast. Women are told to conceal themselves so that the men will not be over taken by the whispers of Sheytan and will not disrespect or take advantage of the women. There are many verses in the Qur'an that have clearly explained how we have to behave and Allah is All-Knowing therefore He knew that we would face these problems living in this society, and that is no excuse to change Islam and only practice what we feel is right. Allah (swt) has told men how to guide their modesty and has told women how to guide their modesty. If either one of them refuse to follow the commandment of their Lord, may Allah have mercy on them and may He guide them to the straight path.

"Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: and Allah is well acquainted with all that they do. 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; that they should draw their veils over their bosoms and not display their beauty……." (Qur'an Nur, 30-31)

ALL PRAISE BE TO ALLAH, AND MAY HIS PEACE AND BLESSINGS BE UPON MUHAMMAD (SAW), HIS FAMILY, HIS COMPANIONS AND HIS TRUE FOLLOWERS UNTIL THE DAY OF JUDGEMENT.

Women's Awrah is a more complicated issue and it changes according to the situation:

A Yemeni woman covering her face with niqab. Some women who wear the niqab, believe that a woman's face is also part of her Awrah

• In ritual prayer: In ritual prayer, a woman should cover her entire body excluding her face and her hands from the wrist to the base of the fingers. She should also cover part of her forehead and the area under the chin.

A woman should cover her hair and body while performing the ritual prayer- whether she is praying in presence of her husband or she is praying alone in her chamber, as the basis for covering in prayer is different that the basis for covering in front of people.

• In front of her husband: There is no restriction in Islam on what body parts a woman may show to her husband in private. The husband and wife can see any part of each other’s body especially during sexual intercourse.
• In privacy: It is recommended that a person covers his or her sexual organs even when alone in private. There are exceptions such as when taking a shower or going to the bathroom.
• Among other women: The Awrah of a woman amongst other women is the same as the Awrah of men (from her navel to her knees). Awrah in front of non-Muslim women is a point of debate. Some scholars say that women should cover all but the hands and face, while according to the most preferred opinion, a Muslim woman can reveal in front of a non-Muslim woman as much as she would in front of other Muslim woman.^[17][18][19]

• In front of a mahram: (close male relative), a woman can show her face, head, neck, hands, forearms, feet and calves and she must cover everything else.^[20][21][22]

• In front of male children: If the child understands what the Awrah is, then it is not considered permissible for a woman to uncover her Awrah in front of him.^[23][24]

• Awrah in front of unrelated men (either Muslim or non-Muslim) is also a matter of dispute.

Most Muslims hold that entire body of the woman, except her face and hands, is part of her awrah, so those are the parts of her body that must be covered during prayer and in public settings.^[25][26][27] Most Salafi Muslims believe that a woman's awrah in front of unrelated men is her entire body including her face and hands.^{[28] [29][30][31][32][33][34]}

Section 8: FAQ about Hijab

 Section 9: What is Jilbab/Abaya?

Evidences for Jilbab

Introduction

PART ONE: What does the Shari'a say about the garment called "jilbab"?

PART TWO: What do the scholars say about the garment called "jilbab"?

Section A: Verification that these are the two opinions of the scholars

Section B: Why do the scholars say that the jilbab is an outergarment?

Section C: So the jilbab is an outergarment, but why?

PART THREE: What are the rules for the jilbab?

Conclusion

Appendices

Appendix One: Further Reading

Appendix Two: What does the word "hijab" really mean?

Appendix Three: More Hadiths

Introduction

One of the issues in hijab that is surrounded by the most confusion is the JILBAB. Some sisters assert that the jilbab is not fard and that "shalwar kameez and a headscarf are OK". Other sisters protest that the name "jilbab" is used in Arabic today to refer to a very specific style and type of garment and Allah SWT could not have specified that all Muslim sisters are to wear this and only this type of garment. After seeing these same questions and these same claims come up over and over again, I decided to write an essay setting out the answers to the questions: what is the jilbab? and is it fard to wear one?

For the purposes of this essay we are going to assume that we know nothing of Arab culture or of the types of garments that Arabs may wear. All we have to go on is the Quran and the Sunna, and the works of the scholars who have devoted their lives to study of the Quran and Sunna. After all, Muslims are supposed to base themselves only on Quran and Sunna. Because of this, I will refer a lot to the garment called "jilbab" and I ask my readers to suspend any knowledge they may have of what type of garment is called "jilbab".

PART ONE: What does the Shari'a say about the garment called "jilbab"?

In the Quran, Surah al-Ahzab ayah 59 (33:59) says:

Ya ayyuha an-Nabiyy qul li azwajika wa banatika wa nisa al-mu'minin yudnina alayhinna min jalabib hinna; dhalika adna an yu'rafna fa laa yu'dhayn. Wa kana Allahu Ghafur Rahim

O Prophet! Say to your wives and your daughters and the women of the faithful to draw their JALABIB close around them; that is better that they will be recognized and not annoyed. And God is ever Forgiving, Gentle.

The word "jalabib" is the plural of "jilbab". Clearly, this ayah states a command for Muslim women to wear a garment which Allah SWT has called "jilbab".

Beyond this, the hadiths record how the sahabiyat (rAa) went about obeying Surah al-Ahzab ayah 59 when it was revealed:

Sunan Abu Dawud Book 32 #4090. Narrated Umm Salama, Umm al-Mu'minin: When the verse, "That they should draw their jalabib close around them" was revealed, the women of Ansar came out as if they had crows over their heads by wearing jalabib.

In case there is any confusion about how the Muslim sister is supposed to go about obeying Surah al-Ahzab ayah 59, this hadith shows that the correct way to obey it is to wear the garment called "jilbab", since that is what the sahabiyat (rAa) did. Note that they did not hesitate or delay or make excuses: when they were told by Allah SWT to wear the garment called "jilbab", they did, right away.

And there is more even than this. Some of the women remained in seclusion and never went out so that they did not own the garment called "jilbab". The hadiths record that the Prophet (sAas) commanded the women to come out for the Eid gathering, and what he said about the issue of the garment called "jilbab":

Sahih Bukhari Book 8 #347. Narrated Umm Atiyya: We were ordered to bring out our menstruating women and screened women to the religious gatherings and invocation of the Muslims on the two Eid festivals. These menstruating women were to keep away from the musalla. A woman asked, "O Messenger of Allah! What about one who does not have a jilbab?". He said, "Let her borrow the jilbab of her companion".

My dear sisters, surely the meaning of this is clear enough to you. If it were halal for a sister to go outdoors without the garment called "jilbab", why didn't the Prophet (sAas) allow the women to do this? But instead, he told them that they must find the garment called "jilbab" to wear, even if they had to borrow one from a friend. The rule is plain: it is a disobedience of Allah SWT and of His messenger for a woman to go outdoors if she is not wearing the garment called "jilbab". Period. I really do not see any other meaning from Surah al-Ahzab ayah 59 or from these hadiths. Do you?

PART TWO: What do the scholars say about the garment called "jilbab"?

I have provided above evidence from the Quran and Sunna that it is fard for the Muslim sister to wear the garment called "jilbab" when she goes out from her house. This is not just my opinion but the opinion of most of the scholars (ulama). The next question is: what type of garment is the jilbab? There are two opinions among the scholars on this matter:

1) That it is a loose outergarment like a coat or cloak.

2) That it is a sheet covering the entire body except for the eyes.

Notice that neither of these opinions mentions "conservative clothing" or "loose clothing" nor does either opinion say "shalwar kameez are OK".

Section A: Verification that these are the two opinions of the scholars

Some well-known modern scholars who support the first opinion
1) Shaykh Yusuf Qaradawi (Shafi'i) - see Women's Awrah - Qaradawi describes the jilbab as "a loose outergarment"

2) Shaykh Muhammad Nasir ad-Din Albani (Salafi) - Shaykh Albani had written an essay called "Women's Dress". Unfortunately, that web page seems to have vanished. He describes the jilbab as "an outergarment that is thick and opaque and covers the clothing under it and the woman's form".

Some well-known modern scholars who support the second opinion
1) Syed Abu-Ala' Maududi (Hanafi) - see Introduction to Surah al-Ahzab - Maududi describes the jilbab as an "outergarment covering the face".

2) Shaykh Abdul-Aziz ibn Baz, Chief Mufti of Saudi Arabia (Salafi) - see The Danger of Women at Work - Ibn Baz describes the jilbab as "covering all of the body except the eyes".

Some webpages that support the first opinion
Hijab - The jilbab is "an overgarment".

Hijab: A Code of Conduct Not Just a Headcover - The jilbab is "a full length coat or cloak".

Hijab: How It Protects And Benefits - The jilbab is "a large loose overcoat".

In Support of Hijaab - The jilbab is "a garment that covers the entire body and should hang down loosely".

The Islamic Hijab (Cover for Muslim Women) - The jilbab is "a dress that covers the whole body of a woman from top to bottom...worn over her normal clothing".

The Islamic Rulings Regarding Women's Dress - The jilbab is "an outergarment to cover her clothing".

Khimar and Jilbab - An Islamic Obligation - The jilbab is "an outergarment".

Looking at Women - The jilbab is "a wide and loose-fitting garment over her normal clothing that drapes down towards the floor".

Must a Muslim Woman Hide Her Face? - The jilbab is "a large cloak".

The Quraanic Concept of Hijaab - The jilbab is "a large cloak".

Road to Hijab - The purpose of the jilbab is "...to cover the clothes a woman wears in her house".

Social System in Islam - The jilbab is "a barrel-like garment over her clothes".

The Veil in Islam - The jilbab is "the cloak that conceals all of the body including the head".

Women in Islam - The jilbab is "an outergarment, a cloth that covers a person from head to foot".

Some webpages that support the second opinion
Different Rulings in Favor of Niqab - The jilbab is "a sheet...covers her body except one eye".

Evidences on an-Niqab - The jilbab is "a cloak that covers her entire body so that nothing appears of her but one eye".

Niqab - The jilbab is "a loose outer cloak which totally conceals her entire body including her face".

Niqab: According to Quran and Sunnah - The jilbab is "a loose outergarment that covers all of a woman's body...over her head and her face".

Niqab an Act of Obedience - The jilbab is "a cloth which covers the entire body from head to toe including the face".

Niqaab - Innovation or True Islamic Tradition? - The jilbab is "a cloak...to screen completely except the eyes".

Niqaab in Light of Quran and Sahih Hadith - The jilbab is "a cloak covering the entire body including the face and hands".

Hijaab - Women's Dress Code and Conduct - The jilbab is "the outer sheet or cloak worn in such a way as to cover her entire person from head to toe including the face".

The Second Category of Hijaab - The jilbab is "a cover from head to foot including the face".

Section B: Why do the scholars say that the jilbab is an outergarment?

There is one thing that all the scholars referenced above are agreed on and that is that the garment called "jilbab" is an outergarment. Their only disagreement is in how much of the body the jilbab is to cover. How did the scholars derive that the jilbab is an outergarment? There are two ways to do this. First, they might just look up the definition of the word "jilbab" in a dictionary of classical Arabic. Second, they might verify for themselves by intelligent analysis of the Quran that the jilbab is an outergarment. We can look at both of these sources.

What is the defintion of the word "jilbab" in Arabic?
The definitive dictionary of classical Arabic, Lisan al-Arab by ibn al-Mandhur, provides the following definition, "The jilbab is the outergarment, mantle, or cloak. It is derived from the word tajalbaba, which means to clothe. Jilbab is the outer sheet or covering which a woman wraps around her ON TOP OF HER GARMENTS to cover herself from head to toe. It hides her body completely" (Lisan al-Arab, volume 7, page 273)

The dictionary Al-Qamus al-Muhit by Abu Tahir al-Fayruzabadi provides the definition, "The jilbab...is that which CONCEALS THE CLOTHES like a cover"

The dictionary Al-Sihah by Jawhari provides the definition, "The jilbab is the cover and some say it is a sheet. Jilbab has been mentioned in the hadiths with the meaning of sheet, which the woman WRAPPED OVER HER CLOTHES"

Intelligent Analysis of the Quran 1: An argument why the jilbab is not just modest clothing but must be an OUTERGARMENT
Quran Surah an-Nur ayah 31 (24:31) reads as follows:

Wa qul li al-mu'minat yaghdudna min absarihinna wa yahfazna furujahunna wa laa yubdina zenatahunna illa maa zahara min haa wal-yadribna bi khumurihinna ala juyubihinna; wa laa yubdina zenatahunna illa li bu'ulatihinna aw aba'ihinna aw aba'i bu'ulatihinna aw abna'ihinna aw abna'i bu'ulatihinna aw ikhwanihinna aw bani ikhwanihinna aw bani akhawatihinna aw nisa'ihinna aw maa malakat aymanu hunna aw at-tabi'ina ghayri ulu'l-irbat min ar-rijal aw at-tifl alladhina lam yazharu ala awrat an-nisa wa laa yadribna bi arjulihinna li yu'lama maa yukhfina min zenatahinna. Wa tubu ilaAllahi jami'an, ayyuha al-mu'minun la'allakum tuflihun

And say to the faithful women to lower their gazes, and to guard their private parts, and not to display their adornment except what is apparent of it, and to extend their headcoverings (khimars) to cover their bosoms, and not to display their adornment except to their husbands, or their fathers, or their husband's fathers, or their sons, or their husband's sons, or their brothers, or their brothers' sons, or their sisters' sons, or their womenfolk, or what their right hands rule (slaves), or the followers from the men who do not feel sexual desire, or the small children to whom the nakedness of women is not apparent, and not to strike their feet (on the ground) so as to make known what they hide of their adornments. And turn in repentance to Allah together, O you the faithful, in order that you are successful.

This ayah lists a number of things that Muslim sisters are to do:

1) Lower the gaze (from looking at what is haram to be seen of men).

2) Guard the private parts. This means not to let them be seen or touched by who is haram to see or touch.

3) Conceal all of the body and its decorations except "what is apparent of it". Most scholars are agreed that the face and the hands are "what is apparent of it". Some scholars say that only the eyes are "what is apparent of it". See also point 5 below.

4) Wear a khimar (headcovering) and extend it to cover the bosom. This means that it covers the hair, the neck, the shoulders, and the upper chest.

5) That the husband, mahram relatives, women, slaves, male servants who do not feel sexual desire, and children are the only people who can see more of the woman than "what is apparent of it".

6) Not stamp the feet or otherwise act so that what is hidden becomes known to others.

It can clearly be seen from this analysis that Allah SWT in Suran an-Nur ayah 31 already commands a woman that when non-mahram men are present, she is to wear clothing that is loose and opaque plus a headscarf (referred to in the Quran as khimar) so that with these garments, she covers everything but her face and her hands. If this were all that was necessary, why has Allah SWT also revealed Surah al-Ahzab ayah 59? For this reason, the garment called "jilbab" that has been commanded in Surah al-Ahzab ayah 59 must be something in addition to the modest clothing. The only obvious interpretation is that the garment called "jilbab" is some type of outergarment, something that is worn on top of the modest clothing commanded in Surah an-Nur ayah 31.

Intelligent Analysis of the Quran 2: Another argument why the jilbab is not just modest clothing but must be an OUTERGARMENT
Surah an-Nur ayah 60 (24:60) provides an exemption for certain women in regard to hijab. It reads as follows:

Wa al-qawa'idu min an-nisa allati laa yarjuuna nikahan fa laysa alayhinna junahun an yada'na thiyab hunna ghayra mutabarrijat bi zenat. Wa an yasta'fifna khayru la hunna. WaAllahu Sami'un Alim

And the elderly women, those who do not have hope of marriage, there is no fault on them that they lay aside (some of) their clothing as long as they are not making a display of their adornment. And that they refrain is better for them. And Allah is the Hearer, the Knower

Here is an interesting puzzle. Elderly women who have no hope of getting married again are allowed to "lay aside (some of) their clothing" - but they are restricted from making a display of their adornment. How can a woman lay aside any part of her clothing without making a display of her body?

The only possible answer is that she is laying aside an extra layer. When she takes off the extra layer, the layer of clothing that she is wearing under it will still cover all of her beauty that must be covered. This is the only way to understand this ayah.

So what is this "extra layer" that Muslim women are wearing? My dear sister, it is the jilbab! What else can it be? What we have here is that the Muslim woman is commanded by Surah an-Nur ayah 31 that when she is around non-mahram men, she must cover all of her body except her face and her hands. This rule is always in force whenever non-mahram men are present, whether she is indoors or outdoors. But when she goes outdoors, she is to wear an extra layer, an outergarment, over the clothes she is already wearing (on account of Surah an-Nur ayah 31). This extra layer or outergarment is the jilbab. The only exception to the rule regarding dress is that elderly women who do not have hope of marriage may leave off the jilbab as long as they continue to wear other clothing that covers all of their bodies except the face and hands.

Surah an-Nur ayah 60 would not even make sense unless the jilbab is an extra layer, an outergarment worn over the normal clothes. This is another reason why modest clothing is not enough.

Note 1: This opinion has been reported from Ibn Abbas, Ibn Umar, Mujahid, Sa'id ibn Jubayr, Abu Ash-Sha'tha, Ibrahim An-Nakha'i, Al-Hasan, Qatadah, Az-Zuhri, and Al-Awza'i in Imam ibn Kathir's tafsir (commentary) on Surah an-Nur ayah 60. Convinced yet?

Note 2: Shaykh Yusuf Qaradawi discusses the permission for elderly women to lay aside their jilbabs at The Lawful and the Prohibited in Islam. Shaykh Qaradawi, as noted above, holds that the jilbab is a coat or cloak. The same issue is discussed from the viewpoint that the jilbab covers everything but the eyes at The Third Category of Hijaab (note: this group seem to be holding to the traditional interpretation that it is the jilbab that the elderly women may lay aside, even though in their viewpoint this allows the display of some of the beauty - the face and hands - that is otherwise concealed).

Section C: So, the jilbab is an OUTERGARMENT, but why?

Modesty is always a concern whenever non-mahram men are present, and for the purposes of modesty a sister must wear a khimar and loose, opaque clothing so that she covers everything but her face and hands whenever non-mahram men are present. This is what has been commanded by Surah an-Nur ayah 31. It is therefore correct to say that shalwar kameez or other conservative outfits, and the khimar, are sufficient for the purposes of modesty.

But when a sister goes outdoors or in public, there may be other concerns beyond modesty. Surah al-Ahzab ayah 59 mentions these concerns in giving the reason for the command of jilbab, when it says "that is better so that they are recognized and not annoyed". From this we can see that the jilbab has two purposes:

1) To make the sister recognizable as a Muslim woman

2) To protect her from being "annoyed", i.e., harassed

A discussion of the duty of the Muslim sister to assert her Islamic identity can be found at Fear and the Muslim Woman, which discusses why Muslim women in the West should not let fear prevent them from wearing hijab, but they should assert their Islamic identity.

A discussion of the importance of protection for the Muslim sister when she is in unsecured locations outdoors or in public where all manner of people may be around can be found at The Quraanic Concept of Hijaab, which discusses why Allah SWT has set different rules of dress for different situations, and why the situation outdoors and in public demands protection for the Muslim sister.

In conclusion, the jilbab is not primarily for the purpose of modesty, which is satisfied by the khimar and conservative clothes, but is for the additional purposes of identity and protection, issues that are only factors of concern outdoors and in open public places. This is why Allah SWT has commanded the jilbab for these locations.

PART THREE: What are the rules for the jilbab?

In Part One of this essay, I have presented dalils from the Quran and Sunna to show that it is fard for the Muslim sister to wear a garment which Allah SWT has called "jilbab" when she goes out from her house. In Part Two of the essay I have presented various types of evidence and arguments that the word "jilbab" refers to an OUTERGARMENT, an extra layer that is worn over the clothing. This is the way that the scholars have understood it.

The scholars have also stated as a general rule that clothing that is used to cover must be thick and opaque so that it does not show what is beneath it, and that it must be loose so that it does not reveal the contours of what is beneath it. These two conditions must necessarily apply to the jilbab as well.

The scholars have differed as to just how much the jilbab must cover. As explained above, there are two opinions on this.

The first opinion
The first opinion of the scholars is, in effect, that the jilbab or outergarment should cover everything but the face and the hands. There are two sub-opinions here. The first sub-opinion is that there must be a single garment that covers everything that must be covered. This would mean that the garment called "jilbab" must be something like the garments known as "abaya" and "chador". The second sub-opinion is that a combination of garments that cover what the jilbab is to cover may substitute for the jilbab. Specifically, these scholars permit the head to be covered by the headscarf (khimar) and the feet to covered by socks and shoes. As long as a sister covers her head and neck with the khimar, then her jilbab does not need to cover over her head, but may be like a coat, which just covers from the shoulders on down. And as long as her feet are completely covered with socks and shoes, then her jilbab does not need to come down to the ground but may come down only to the ankles. This is the majority position. We can say that according to the majority opinion of the scholars, the garment called "jilbab" is any garment that meets the following criteria:

• this garment is an outergarment; an extra layer; something worn over the normal clothing
• if the khimar is not worn, this garment must cover from the top of the head on down, but if the khimar is worn, this garment only needs to cover from the shoulders on down
• similarly, if socks are not worn, this garment must cover down to the ground, but if socks are worn so that the feet are completely covered, this garment only needs to cover down to the ankles
• this garment must be made of fabric that is thick and opaque so that it does not show what is beneath it, and it must be loose so that it does not reveal the contours of what is beneath it

These scholars are agreed that the jilbab is to be worn outdoors and in open public places like the market, the masjid, etc. It does not need to be worn indoors, such as in the house or a building where access is controlled. This is because the jilbab serves the purposes of asserting the Islamic identity of a sister, and of protecting her from harassment, which are concerns only outdoors and in public. The rules in Surah an-Nur ayah 31 govern the dress of the Muslim woman indoors. Thus a sister may wear the khimar and modest clothing indoors, and this is her hijab for this location. However, the jilbab is part of her hijab when she is outdoors or in open public places.

The second opinion
According to the second opinion of the scholars, the jilbab must cover the entire body except for the eyes. Just as most of the scholars who hold the first opinion allow the khimar, coat, and socks and shoes to substitute for a one-piece outergarment that covers everything but the face and hands, so most of the scholars who hold the second opinion allow multiple pieces to substitute for the one-piece outergarment or sheet that covers everything but the eyes. These multiple pieces may include a separate affixed face veil (niqab), a headscarf (khimar), a coat or cloak (jilbab), and socks and shoes. However, these scholars would strongly emphasize that the coat-jilbab is not the same as the Quranic jilbab. The Quranic jilbab must cover everything but the eyes. It should also be noted that most of these scholars also hold that Surah an-Nur ayah 31 mandates the covering of everything but the eyes around non-mahram men, even when the sister is indoors. It is not clear if these scholars would allow modest clothes, a khimar, and a niqab or if they do require the jilbab indoors (i.e., if non-mahram men are present). Sisters who prefer this opinion should consult a scholar for specific advice on this question.

Note: Some scholars of this group hold that the jilbab must be a one-piece outergarment that covers everything but the eyes. This is the position of the Saudi ulama.

Conclusion

Inshallah, I hope that in this essay I have proved that the Quran and Sunna do command and make obligatory the garment called "jilbab". I further hope that I have shown that the word "jilbab" in classical Arabic, and in the usage of the scholars, is a very general term that may be translated into English simply as "outergarment". Any outergarment that meets the criteria given above is a jilbab. There are many styles that are possible, and there are many outergarments in many Muslim cultures that can be used for what the Quran means by jilbab. These may be called "abaya", "chador", "djellaba", "burnous", "haik", "milaya", or a thousand other names. They may even be called "jilbab".

What we must always keep clear in our minds is that there is the Quranic jilbab, which is any outergarment that meets the criteria set out in the Shari'a; and there may also be a "cultural jilbab" that refers to a very specific style. As Muslims we are responsible for following the Shari'a not Arab culture. When a word is used in the Quran or hadiths, we need to give it the definition it has according to the Shari'a, not the definition it might have in Arab culture.

So whether you wear an abaya, a chador, a djellaba, or indeed a "jilbab", be sure that it meets the criteria of the Shari'a:

• It is an outergarment, an extra layer, something that you wear over your clothes
• It is made of thick, opaque fabric so that nobody can see what is under it
• It is loose so that nobody can see the contours of your figure
• If you are going to wear a coat-like jilbab, be sure that your head and neck are covered by your khimar and that your feet are completely covered by your socks and shoes (and, if you follow that opinion, that your face is covered by your niqab)

Appendices

Appendix One: Further Reading

1) To see pictures of sisters wearing the jilbab, visit my Jilbab Photo Gallery. Come on, sisters, it's not that scary! The jilbab is just a really modest coat that we wear over our really modest clothes when we go outside. Don't you think that the sisters pictured look very beautiful and Islamic?

2) To see what kinds of jilbabs and Islamic outergarments are available for sale online, visit Al-Hediya Islamic Clothing. I purchased a jilbab from them and am very satisfied with it. Jilbabs are sold by most Online Hijab Stores, so check out those links as well, inshallah. You can also read some practical tips about wearing the jilbab at How to Jilbab.

3) To read more about the seven commandments relating to hijab, see Special Focus on Hijab. This is primarily a discussion of two ways that the Quran commands the covering of the hair.

4) To read about why "what is apparent of it" means the face and the hands, see Opinions of scholars in favor of displaying the face and hands and A Study of Surah an-Nur ayah 31.

5) To learn more about the opinion that the jilbab covers the face, see Examining the Dalils for Niqab. To learn about why this understanding of the jilbab may have been superceded (so that the final rule is that the jilbab should cover everything but the face and hands), see What is the Final Rule on Hijab?. Basically, the scholars who hold this position say that one of the criteria for a proper jilbab is that it should cover everything that must be covered. At the time that Surah al-Ahzab ayah 59 was revealed, "everything that must be covered" referred to everything except the eyes to see the way, but after Surah an-Nur ayah 31 was revealed, "everything that must be covered" was changed to everything but the face and hands.

6) To see what has been written by ordinary sisters who have also come to the conclusion that the jilbab is fard, see A Sister's Story How She First Started Wearing Hijaab.

Appendix Two: What does the word "hijab" really mean?

In common usage among Muslims, the word "hijab" refers to the headscarf. This sometimes gives the impression that wearing a headscarf is all there is to hijab. This is not correct! It has already been shown above that Allah SWT has given seven commands in two ayat in regard to the modest dress and behavior of the Muslim sister.

The word "hijab" according to 'The Hans Wehr Dictionary of Modern Written Arabic' means "curtain, woman's veiling, screen, partition". It refers to the ENTIRE modest dress of a Muslim sister, that which screens her from the male gaze. It can also refer to her behavior that screens her, such as lowering her gaze, guarding her modesty, and not revealing her hidden adornments. Thus, all seven of the commands in these two ayat concern HIJAB. Again, Allah SWT has sent down two ayat concerning the hijab of the Muslim sister. These are Surah an-Nur ayah 31 and Surah al-Ahzab ayah 59. In order to be wearing proper hijab, a sister must obey all of the directives contained in these ayat.

The word that Allah SWT has used in the Quran to refer to the headscarf is "khimar". This is not the complete hijab in itself!! As explained above, Surah an-Nur ayah 31 contains additional commands relating to covering everything but the face and hands with loose, opaque clothing, and to behavior. And as well, Allah SWT has revealed Surah al-Ahzab ayah 59. As explained above, the only logical understanding is that the jilbab referred to in Surah al-Ahzab ayah 59 is some type of outergarment, an extra layer worn over the ordinary clothes. This is part of hijab too!

Appendix Three: More Hadiths

In Part One of this essay, I cited two hadiths regarding the wearing of the jilbab by the sahabiyat (rAa). Another hadith that mentions the jilbab is the following:

Sahih Bukhari Book 72 #684. Narrated Aisha: The wife of Rifa'a al-Qurazi came to Allah's Messenger while I was sitting...and she was showing the fringe of her jilbab.

So in this hadith, we see a female Companion (rAa) who wore the jilbab when she went out to ask a religious question.

There are a few more hadiths as well. These hadiths use the Arabic word "murut". This is the plural of mirt. According to the authorities on classical Arabic, the word mirt refers to a sheet (usually made out of wool) that is wrapped around the body and held closed in front. Clearly, the mirt is a type of outergarment. As we can now see, the mirt is thus a type of jilbab. Thus the hadiths about the sahabiyat (rAa) wearing murut can be cited in support of the wearing of outergarments (jilbabs). The hadiths about the mirt are as follows:

Sahih Bukhari Book 10 #552. Narrated Aisha: The faithful women wrapped in their murut used to attend the fajr prayer with Allah's Messenger, and after finishing the prayer they would return to their homes and nobody could recognize them because of the darkness.

Sunan Abu Dawud Book 32 #4091. Narrated Aisha: May Allah have mercy on the early emigrant women. When the verse "That they should extend their headcoverings (khumur) to cover their bosoms" was revealed, they tore their murut and used this as khimar.

The first of these hadiths shows the sahabiyat (rAa) going out to the masjid wearing jilbabs (i.e., outergarments, specifically the mirt) while the second hadith provides us with the interesting information that Surah al-Ahzab ayah 59 was apparently revealed before Surah an-Nur ayah 31 (from which the quote is taken) because at the time that Surah an-Nur ayah 31 was revealed the women were already wearing jilbabs (i.e., outergarments, specifically the mirt). When Surah an-Nur ayah 31 was revealed, the women tore pieces off their jilbabs to make headscarves. (My note: Maybe this is where the permission to wear both a khimar and a coat comes from. Allah SWT knows best).

When we look at all the hadiths together, both the ones I cited in Part One and the ones cited here, we can see the following:

1) When Surah al-Ahzab ayah 59 was revealed, the sahabiyat (rAa) immediately began wearing jilbabs (Sunan Abu Dawud Book 32 #4090).

2) Whenever the sahabiyat (rAa) went out from their houses, they wore jilbabs, whether this was to ask religious questions (Sahih Bukhari Book 72 #684) or to take part in salat at the masjid (Sahih Bukhari Book 10 #552).

3) The Prophet (sAas) has stated unambiguously that it is in fact haram for a sister to go out from her house if she is not wearing a jilbab (Sahih Bukhari Book 8 #347).

To me, these hadiths provide overwhelming evidence that the jilbab is fard.

The materials on this page are written by Al-Muhajabah. You may copy, display, or distribute these materials for non-commercial purposes as long as you give me proper attribution as the author.

Section 10: What is Niqab?

Examining the Dalils for Niqab

The dalils for niqab are presented here (they are taken from Niqaab in Light of Quran and Sahih Hadith), displayed in red. My comments have been interleaved and appear in black. Some additional points are made at the end of the niqab dalils.

The Niqaab in light of the Holy Quran and Sahih Hadith

Examining the Quran

The text presented here as the Quran does not represent a very literal translation of the Quran. Instead, the translator has inserted his commentary in parenthetical notes. This is very unfortunate, as it gives a misleading idea of what the Arabic text of the Quran revealed by Allah SWT actually says. Moreover, this could not be done in the Arabic text - can you imagine inserting your own words in the Quran?!

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

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

A) 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."

The Arabic text of this ayah is, "Ya ayyuha an-Nabi, qul li azwajika wa banatika wa nisa al-muminin yudnina alayhinna min jalabib hinna; dhalika adna an yu'rafna fa laa yu'dhayn. Wa kana Allahu Ghafur ar-Rahim", which literally translates as, "O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (jalabib) close around themselves; that is better that they are recognized and not annoyed. And God is Most Forgiving, Merciful". There are actually a number of opinions given in the tafsir about what "draw their jalabib close around themselves" means. Among these are, "she should bring the jilbab close to her face without covering it" (reported by ibn Abbas in the tafsir of Tabari, and graded as sahih by Shaykh Albani), and, "Others believe that the women have been directed to secure their jalabib firmly on their foreheads" (commentary of Tabari in his tafsir of this ayah). Thus we can see that it is a valid opinion that the jilbab does not have to cover the face.

Note: Because there is a very strong case to be made that the jilbab at the time of revelation of this ayah did cover the face, I have also written an essay called What is the Final Rule on Hijab? which accepts that Surah al-Ahzab ayah 59 does command covering the face but argues that niqab is still not fard.

B) 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)

The "translation" of this ayah is particularly poor. The Arabic text is, "Wa qul li al-muminat yaghdudna min absarihinna wa yahfazna furujahunna wa laa yubdina zenatahunna illa maa zahara min haa wal-yadribna bi khumurihinna alaa juyub hinna". This is properly translated as, "And say to the faithful women to lower their gazes, and to guard their private parts, and not to display their adornment except what is apparent of it, and to extend their khumur to cover their juyub". First, the word "juyub". This is the plural of the word "jayb", which means "bosom". The word is used in Arabic to refer to the breastpocket of a shirt, and to a certain type of mathematical curve. As well, Surah al-Qasas ayah 32 describes Moses as putting his hand in his "jayb", and this means his breast, not his "body, face, neck and bosom"!!! Whoever has translated "juyub" as "bodies, faces, necks, and bosoms" does not understand the Arabic language very well! To read about the mathematics, see The Origin of the Word Sine. To see an image of this curve, click here. Let's just say that, for most people, the image should remove any doubt over what part of a woman's body a "jayb" is! So I'm sorry whoever wrote this, "juyub" means "bosoms". There is no way to get the meaning of "bodies" or "faces" out of it, period. There is also the question of the meaning of "except what is apparent of it". The interpretation inserted here basically is that it refers to the outer surface of the garments that a woman customarily wears. This is the opinion of the Sahabi, ibn Masud (rAa). But it is hardly the only opinion! Shaykh Yusuf Qaradawi has provided an excellent survey of the opinions on this subject, which can be found in his book The Lawful and the Prohibited in Islam. A summary is that of the Sahaba, Aisha Umm al-Muminin (rAa), ibn Abbas (rAa), Anas ibn Malik (rAa), and Miswar ibn Makhrama (rAa), and of the Tabi'un, Sa'id ibn Jubair (rAa), Ata (rAa), Qatada (rAa), al-Dahhak (rAa), Mujahid (rAa), and al-Hasan (rAa) all said that the meaning of "what is apparent of it" is "the face and hands". This is in fact the majority position on the meaning of this verse. The commentators on the Quran Tabari, Razi, Zamakhshari, and Qurtubi have all taken this position. Clearly then, this ayah of the Quran has not been taken by most scholars to command niqab.

Note: I have written an essay on this ayah, which is at A Study of Surah an-Nur ayah 31.

Examining the hadiths

Here are some hadiths that have been presented claiming that they prove niqab is fard. Each of the hadiths is analyzed in turn.

From the Hadith.....

A) Sahih Al-Bukhari Volume 6, Book 60, Hadith # 282

Narrated Safiya bint Shaiba (Radhiallaahu anha) "Aisha (Radhiallaahu anha) 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.

The Arabic text that the translator has rendered "covered their faces with the cut pieces" is "ikhtamarna bi ha" or "made khimars from it". The hadith therefore means that the women tore their sheets and made khimars from the cut pieces. The word "faces" does not even appear in the Arabic. So far all we know is that when Surah an-Nur ayah 31 commanded women to wear the khimar, they did so. This hadith does not indicate by itself what that khimar is.

B) Sahih Al-Bukhari Volume 1, Book 8, Hadith # 368

Narrated 'Aisha (Radhiallaahu anha) Rasulullah (Sallallaahu alayhi 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)

The same story of the women going out to salat al-fajr is told in several other hadiths in Bukhari and Muslim. In these, the Arabic text says clearly that they were "unrecognized due to the darkness". It does not say that they were unrecognized due to their veiling. In fact we can't tell just from this hadith whether or not the veiling sheets (murut) cover the faces. To see the Arabic text of the hadith with the indicated phrase underlined, click here. Also, as noted above, there are some opinions that the jilbab does not have to cover the face.

C) Sahih Al-Bukhari Volume 1, Book 4, Hadith # 148

Narrated 'Aisha (Radhiallaahu anha): The wives of Rasulullah (Sallallaahu alayhi 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 alayhi 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).

The "verse of al-hijab" mentioned in this hadith is Surah al-Ahzab ayah 53, which is addressed to Ummahat al-Muminin (rAa). The command does not apply to ordinary Muslim women. The claim that this ayah commands "the observing of veils by Muslim women" has been inserted by the translator and does not appear in the Arabic text.

D) Tirmidhi with a SAHIH chain reports...

"Rasulullah (Sallallaahu alayhi 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 alayhi Wasallam ) and has made it clear that a woman must cover everything including the face and hands!)

The issue of the awra is in fact quite complicated. A woman has two kinds of awra. The first, which is sometimes called the "hard awra", is from the upper chest to the knee or below. This cannot be seen by anybody but her husband. The second kind of awra is sometimes called the "soft awra", and it is everything that cannot be seen by non-mahram men. Obviously, the Tirmidhi hadith cannot be talking about the hard awra, or it would mean that a woman would have to wear niqab even around her brothers and father because they cannot see her hard awra. Instead, the hadith must be taken to mean that the woman is "soft awra". It is interesting to see what some notable scholars have said about the extent of the soft awra. Imam ibn Qudama, who wrote the definitive book of Hanbali fiqh, the Mughni, said that, "the face and hands constitute a specific exemption to the general meaning of this hadith". Imam Tabari, who wrote a great tafsir of the Quran, said, "The strongest and most accurate view is that which says the exemption [in 24:31 for "what is apparent thereof"] refers to the face and the hands up to the wrist. Also included are kohl, rings, bracelets, and makeup. We say that this is the strongest and most accurate opinion because all scholars are unanimous that everyone who needs to pray must cover the awra in his or her prayer. A woman may reveal the face and the hands in her prayer, while she must cover the rest of her body. What is not awra is not haram to be revealed". Fakhr ad-Din Razi, who also wrote a great tafsir of the Quran, said, "Since the showing of the face and hands is necessary, the jurists had no choice but to agree that they are not awra". Here we have three great scholars saying that the face and the hands are not awra and that they consitute "a specific exemption to the general meaning of this hadith".

E) Abu Dawood Book 14, Hadith # 2482

Narrated Thabit ibn Qays (Radhiallaahu anhu): A woman called Umm Khallad came to the Prophet (Sallallaahu alayhi 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 alayhi 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 alayhi 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.

This hadith does indeed show Umm Khallad (rAa) wearing niqab, but it is interesting that the Sahaba (rAa) marveled at her doing so. Would they have been marveling if she just did what was commanded for her? More generally, we can say that this hadith proves that women did wear niqab, but they may have been doing so because it is mustahabb, so there needs to be some other evidence to make it fard.

F) Abu Dawood Book 32, Hadith # 4090

Narrated Umm Salamah, Ummul Mu'minin (Radhiallaahu anha): 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.

In this hadith the women came out in their new jilbabs. The description "like they had crows on their heads" does not necessarily mean that their faces were covered. All it sounds like is that their heads were covered. This is another opinion (in addition to the ones listed under Surah al-Ahzab ayah 59 above) that the jilbab does not necessarily have to cover the face.

G) Abu Dawood Book 32, Hadith # 4091

Narrated Aisha, Ummul Mu'minin (Radhiallaahu anha) "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].

This is the same as the hadith in part A above, except that the translator has rendered the Arabic more accurately as "made veils". As stated above, the text of this hadith does not mention anything about covering the face. Ibn Hajar had to read this in to make it say that.

H) 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 anha) said, "We used to veil our faces when we were in Ihram in the company of Asma bint Abi Bakr As-Siddiq (Radhiallaahu anha). "This again proves that not only the wives of Rasulullah (Sallallaahu alayhi 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.

The issue of niqab and ihram is in fact one of the big controversies, and a problem for those who say that niqab is fard. It is very clear that the Prophet (sAas) said that a woman in ihram must not wear either a niqab or gloves. Nobody has ever given a convincing explanation of why in the world the Prophet (sAas) said this in the first place if it were fard to cover the face. This is especially true because the obligatory duties of the hajj must be done in public, and in general there are very large crowds around. If a woman is supposed to cover her face anyway around non-mahram men, she really has to cover it at all times on the hajj and that is just the same as wearing niqab. Instead, the Prophet (sAas) has clearly commanded that a woman should have an uncovered face in public while in ihram; that's the only thing that makes sense. As for Asma (rAa), it appears that she followed the course of Ummahat al-Muminin (rAa), which is discussed in the next hadith. That she did so does not prove that doing so is fard, merely that it is halal.

I) Abu Dawood Book 10, Hadith # 1829

Narrated Aisha, Ummul Mu'minin: (Radhiallaahu anha) who said, "The riders would pass us while we were with the Messenger of Allah (Sallallaahu alayhi 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 alayhi 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 anha) 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 anha) 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.

Here is the description of Aisha Umm al-Muminin (rAa) in ihram. When it comes to Ummahat al-Muminin (rAa) it is fard for them to wear niqab (from Surah al-Ahzab ayah 53). Thus when presented with the Prophet's (sAas) command for bare faces, they found the best compromise solution they could, which was to cover their faces only when non-mahram men were around, and then to uncover them again when the men went away. It is one thing for the Prophet (sAas) to ask nine women (i.e., his wives) to do this, another thing for him to demand that all women at all times through history must do so. Why not just keep silent and let the women wear their niqabs? Also note that the author claims that the women disobeyed the command of the Prophet (sAas) in order to obey the Quran - since when would the Prophet (sAas) be giving a command that contradicts the Quran?????? It is strange how this glaring contradiction escapes those who want to argue that niqab is fard. If the Prophet (sAas) told women to unveil their faces in public, clearly this is a halal action, period.

J) Sahih Al-Bukhari Volume 7, Book 72, Hadith # 715

Narrated 'Ikrima (Radhiallaahu anhu) 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.

The wife of Rifa'a was wearing a green khimar. This is the same point that has been made above - this hadith merely shows a woman obeying the command in Surah an-Nur ayah 31 to wear a khimar, it does not say anything in itself to indicate that the khimar must cover the face. It is interesting to look at the full text of this hadith, which can be found here. After having described the wife of Rifa'a as wearing a green khimar, Aisha (rAa) says to the Prophet (sAas) "Look! Her skin is as green as her clothes". If the woman were wearing "the full veil" how could any of her skin be visible for the Prophet (sAas) to look at? In any case, at most her face or her hands could be showing. It seems most likely that it was her face that was green. If this is true, then the khimar definitely does not cover the face.

K) Sahih Al-Bukhari Volume 1, Book 8, Hadith # 347

Narrated Um 'Atiya (Radhiallaahu anha) We were ordered (by Rasulullah '(Sallallaahu alayhi 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 anhuma) 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 alayhi Wasallam) ordered them to go to the Place for Eid Salah, they mentioned this hindrance. As a result Rasulullah (Sallallaahu alayhi Wasallam) said that someone should lend her a veil, but did not say they could go out without it. If Rasulullah (Sallallaahu alayhi 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)

This hadith concerns the wearing of the jilbab. The author of the article has stated correctly that the hadith proves that wearing the jilbab is indeed fard (which for some reason many sisters deny; see Evidences for Jilbab for more proof it is fard) but it does not in fact describe anywhere in it whether or not the jilbab is to cover the face. This is the same point made previously about the khimar and I have already said that there are some opinions that the jilbab does not necessarily have to cover the face.

L) Sahih Al-Bukhari Volume 8, Book 76, Hadith # 572

In the end of this very long hadith it quotes Anas (Radhiallaahu anho) rates from Rasulullah (Sallallaahu alayhi 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).

Here the women of Jannah (i.e., the houris) are wearing niqabs. I really have no idea why this is included as a dalil. That the houris wear niqab does not say anything about whether it is fard for human women to do so, although it does indicate that niqab is mustahabb and characteristic of the best of women. Note that one does not usually imagine the houris as niqabis!!!

M) Abu Dawood Book 33, Hadith # 4154, Agreed upon by Nasai

Aisha(Radhiallaahu anha) narrates that on one occasion a female Muslim wanted to give a letter to the Holy Prophet (Sallallaahu alayhi Wasallam), the letter was delivered to the Holy Prophet (Sallallaahu alayhi 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 alayhi 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 AlaAhzab ayah # 53) And this hadith proves this order is for the whole Ummah not just for the wives of Rasulullah (Sallallaahu alayhi Wasallam)!

It is very interesting to look up the complete text of this hadith, which can be found here. In the last part of it, the Prophet (sAas) commands the woman to wear henna on her hands in order to distinguish them from men's hands. I wonder why this part of the hadith has not been quoted! It seems to be clear proof that women can display their hands in public. In any case, the hadith merely shows that it is halal for all women to use the screen, not that it is fard.

N) Abu Dawood Book 2, Hadith # 0641

Narrated Aisha, Ummul Mu'minin (Radhiallaahu anha) "Rasulullah (Sallallaahu alayhi Wasallam) said "Allah does not accept the prayer of a woman who has reached puberty unless she wears a veil."

Here women are commanded to wear a khimar for salat, even when alone. Now it gets interesting. The scholars are unanimous that a woman in private salat may uncover her face and her hands (this has been stated above by Imam Tabari). The khimar must in fact be a headscarf and not a niqab. Because if the khimar was a niqab, and the Prophet (sAas) has commanded women to wear khimars in salat, then they would of necessity be covering their faces in salat, but they do not do so. And if the khimar is only a headscarf, then we can go back to the hadith mentioned above (A and G) and say that when Surah an-Nur ayah 31 was revealed the women tore their sheets and made headscarves not niqabs out of the cut pieces. The wife of Rifa'a was wearing a green headscarf, not "the full veil", which makes it clear why her face was visible (see hadith J above).

O) Sahih Al-Bukhari Volume 9, Book 89, Hadith # 293

Narrated 'Aisha (Radhiallaahu anha) 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 alayhi 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 alayhi Wasallam) said, "The boy is for you, O 'Abd bin Zam'a!" Then Rasulullah (Sallallaahu alayhi Wasallam) further said, "The child is for the owner of the bed, and the stone is for the adulterer," Rasulullah (Sallallaahu alayhi 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 alayhi Wasallam) did infact order the veil to be observed.

Sawda bint Zam'a (rAa) is one of the wives of the Prophet (sAas)!!! That the Prophet (sAas) commanded her to use the screen only confirms that Ummahat al-Muminin (rAa) did so in obedience to Surah al-Ahzab ayah 53. This hadith does not say anything about ordinary Muslim women.

P) Sahih Al-Bukhari Volume 7, Book 65, Hadith # 375

Narrated Anas (Radhiallaahu anhu) 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 alayhi Wasallam) remained sitting and some people remained sitting with him after the other guests had left. Then Rasulullah (Sallallaahu alayhi 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 alayhi Wasallam) hung a curtain between me and him and the Verse regarding the order for (veiling of women) Hijab was revealed.

This is also about Surah al-Ahzab ayah 53. The story is also told in Bukhari Book 60 #315, in which the specific ayah of the Quran Surah al-Ahzab ayah 53 is quoted in the text of the hadith. This ayah applies only to Ummahat al-Muminin (rAa). The phrase "veiling order for women" does not appear in the Arabic text.

Q) Abu Dawood Book 32, hadith # 4100

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

This hadith is even more interesting when you look at the full text of it, which can be found here. In this part, the hadith collector Abu Dawud comments that there is also a hadith that Fatima bint Qays (rAa) spent her iddat with ibn Umm Maktum (rAa). Abu Dawud concludes that Ummahat al-Muminin (rAa) must have a different rule than ordinary Muslim women like Fatima (rAa). This is certainly true. It is Surah al-Ahzab ayah 53 that is the special rule for Ummahat al-Muminin (rAa). I wonder why Abu Dawud's commentary on this hadith has not been quoted!

Summary

To summarize, 17 hadiths have been presented as dalils. Of these 4 (mentioned in points A, G, J, and N) refer to the khimar and it has been proved that the khimar is not a niqab. Therefore, these 4 hadiths are not even about niqab at all.

Note: I have made a page giving a more detailed explanation of why the khimar is not a niqab. See What is the Khimar?. This essay contains some of the same information found in my essay A Study of Surah an-Nur ayah 31 but focuses on the single issue of the khimar.

Of the 13 hadiths that remain after this, another 5 hadiths (mentioned in points C, I, O, P, and Q) are only about Ummahat al-Muminin (rAa) and it has been proved that the screen commanded for Ummahat al-Muminin (rAa) in Surah al-Ahzab ayah 53 is not an obligation for ordinary Muslim women. So these hadiths do not say anything about niqab for ordinary Muslim women, either. Along similar lines 1 of the hadiths (mentioned in point L) says that houris wear niqab but does not say anything about whether human women need to.

Of the 7 hadiths that remain once those have been removed from consideration, 3 hadiths (mentioned in points B, F, and K) mention the jilbab but they do not provide independent proof of whether the jilbab should cover the face. In fact, one (point F) seems to mention only the covering of the head. In other words, if it is proved that the jilbab does not need to cover the face, these hadiths are consistent with that as well. And as was shown in the Quran section, it is clear that some scholars hold that the jilbab does not need to cover the face, so that does not prove it either.

Note: In case the argument that the jilbab does not necessarily cover the face is not accepted, I have also written an essay, What is the Final Rule on Hijab? that argues for the display of the face and hands while assuming that Surah al-Ahzab ayah 59 does indicate that the face should be covered.

This leaves 4 hadiths. Regarding the hadith "A woman is awra" (point D), it has been discussed above and it is clear that many scholars have interpreted the face and hands to be an exemption to the meaning of the hadith. Therefore this is an acceptable position to follow, and the hadith does not necessarily command niqab.

Of the total of 17 hadiths presented, therefore, only 3 (mentioned in points E, H, and M) clearly and unambiguously show women wearing niqab or screening themselves. And these hadiths do not contain in themselves any command made by the Prophet (sAas) for niqab, nor any mention of a Quranic ayah with a command for niqab. They show that niqab is halal, and in fact they show that it is mustahabb and sunna. But they do not by themselves show that niqab is fard.

Did the Prophet allow women to display their faces and hands?

Having looked at the hadiths that are presented to claim that niqab is fard, let us now look at some hadiths that point to the opposite conclusion:

a) Bukhari Book 54 #515. Narrated Sa'd bin Abu Waqqas: Once Umar asked leave to see Allah's Apostle, in whose company there were some Qurayshi women, who were talking to him and asking him for more financial support, raising their voices. When Umar asked permission to enter, the women quickly screened themselves (fa badirna al-hijab). When Allah's Apostle admitted Umar, Allah's Apostle was smiling. Umar said, "O Allah's Apostle! May Allah keep you happy always!". Allah's Apostle said, "I am astonished at these women here with me. As soon as they heard your voice, they quickly screened themselves". Umar said, "O Allah's Apostle! You have more right to be feared by them". Then he addressed (the women) saying, "O enemies of yourselves! Do you fear me and not Allah's Apostle?" They replied, "Yes, for you are a fearful and fierce man as compared to Allah's Apostle". On that Allah's Apostle said (to Umar), "By Him in Whose hands my life is, when satan sees you taking a path, he takes a path other than yours".

COMMENT: Here we see that the women were not wearing niqab when they were in front of the Prophet (sAas), since they had to put it on when Umar (rAa) entered. How could it be fard then?? Instead, this is like Umm Khallad (rAa) or Asma (rAa), it merely shows that niqab is mustahabb and sunna. Surah al-Ahzab ayah 59 was revealed in Dhu'l-Qida 5 A.H. and Surah an-Nur ayah 31 in Shawwal 6 A.H., whereas this hadith seems to be taking place after the conquest of Mecca in Ramadan 8 A.H., after which the women of Quraysh (along with the men) all accepted Islam.

b) Bukhari Book 74 #247. Narrated Abdullah bin Abbas: Al-Fadl bin Abbas rode behind the Prophet as his companion rider on the back portion of his she-camel on the Day of Nahr [on the Farewell Hajj], and Al-Fadl was a handsome man. The Prophet stopped to give people verdicts. In the meantime, a beautiful woman from the tribe of Khath'am came, asking the verdict of Allah's Apostle. Al-Fadl started looking at her as her beauty attracted him. The Prophet looked back while Al-Fadl was looking at her; so the Prophet held out his hand backwards and caught the chin of Al-Fadl and turned his face to the other side in order that he should not gaze at her. She said, "O Allah's Apostle! The obligation of performing hajj enjoined by Allah on His worshipers has become due (compulsory) on my father, who is an old man and who cannot sit firmly on the riding animal. Will it be sufficient that I perform hajj on his behalf?". He said, "Yes".

COMMENT: According to those who hold that niqab is fard, even when a woman is in ihram (as this woman was) she must cover her face when she comes in front of non-mahram men. The woman of Khath'am had her face uncovered, so that the two men could clearly see that she was beautiful (and apparently the narrator ibn Abbas rAa could as well). Why did the Prophet (sAas) not admonish the woman and tell her to cover her face when she came in front of them? The answer is obvious: it is perfectly halal for a woman to have an uncovered face.

c) Muslim Book 4 #1926. Jabir ibn Abdullah reported: I observed prayer with the Messenger of Allah on the Eid day. He commenced with prayer before the sermon, without adhan or 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 encouraged them to give alms, for most of them are the fuel for Hell. A woman having a dark spot on her cheek stood up and said, "Why is it so, Messenger of Allah?". He said, "For you grumble often and show ingratitude to your spouses". And they began to give alms out of their ornaments such as their earrings and rings, which they threw in the cloak of Bilal.

COMMENT: How did the narrator know that the woman had a dark spot on her cheek unless her face was uncovered?

d) Ibn Abbas said: A beautiful woman, from among the most beautiful of women, used to pray behind the Prophet. Some of the people used to go to pray in the first row to ensure they would not be able to see her. Others would pray in the last row of the men, and they would look from underneath their armpits to see her. Because of this act, in regard to her, Allah revealed, "Verily We know the eager among you to be first, and verily We know the eager among you to be behind" (Surah al-Hijr ayah 24) -- this hadith is found in ibn Majah, Abu Dawud, Tayalisi, Baihaqi, Ahmad, Tirmidhi, and Nasai and it is judged SAHIH by Albani. He includes it as #3472 in his Silsilat al-Ahadith as-Sahih

COMMENT: This hadith only makes sense if the woman's face was uncovered. Why did Allah SWT not reveal a command for niqab, if niqab is fard to prevent such situations? Instead, the Prophet (sAas) merely admonished the men, who are commanded to lower their gazes in Surah an-Nur ayah 30 and were not doing so.

Conclusion

From these four hadiths we can clearly see that even as late as Dhu'l-Hijja 10 A.H. (a few months before the death of the Prophet sAas) it was halal for women to have uncovered faces. When they came in front of the Prophet (sAas) that way, he allowed it, and he did not command them to wear niqab. If the Prophet understood the Quran to mean that women can display their faces and hands, that is the interpretation we should follow.

Postscript: Opinions of the scholars on displaying the face and hands

A majority of scholars throughout history have agreed that women may display their faces and hands. This includes scholars from all the major legal schools (madhahib). Some scholars who have held this opinion are Imams Jassas, Qurtubi, Razi, ibn Qudama, Tabari, Zamakhshari, and Nawawi. To see what these scholars have said about the question, click here.

Further Reading

Here are some further articles showing why niqab is not fard:

• The Face Veil Is Not Obligatory
• It Is Not Obligatory for the Muslim Woman to Cover Her Face
• More Perspectives on Why Niqab Is Not Fard
• Niqab Is Not Required in the Islamic Law
• A Study of Surah an-Nur ayah 31 and What is the Final Rule on Hijab?
• Why I Wear Hijab Not Niqaab

The materials on this page are written by Al-Muhajabah. You may copy, display, or distribute these materials for non-commercial purposes as long as you give me proper attribution as the author.

 Section 11: Rules of Hijab 

 9 rules for true hijab
 
 
1. Covering ALL Of The Body
It is an agreed position by many respected scholars that the face and hands of the woman must be covered. Some scholars say it is permissible to uncover the face and the hands of the woman as long as there is no fitna (infatuation) caused by this action. Two things must be taken into consideration
a) if she is beautiful and beautifies her face and hands with external substances, or
b) the society around her is corrupt where men do not lower their gaze, then it is prohibited for her to uncover her face and hands.
On the authority of the wife of the prophet (pbuh), Umm Salama (RA) said:
"When the verse was revealed that they should cast their outer garments over their bodies' was revealed, the women of Ansar came out as if they had crows over their heads by wearing outer garments.
2.The hijab must not be a display
The hijab itself must not be a display. Allah ordained it so as to cover the beauty of women and not for showing off. Allah (swt) says `And not show of their adornment except only that which is apparent.' (S24:31).
AND
`And stay in your houses and do not display yourselves like that of the times of ignorance.' (S33:33).
It is in no way logical that the hijab itself be a source of display.
3. The hijab must not be transparent The purpose of wearing hijab must be achieved. In order for the hijab to be a cover, it must not be made of transparent material making the woman covered only by name, while in reality she is naked. The prophet (pbuh) is quoted as saying: "In the latest part of my Ummah (nation of Muslims) there shall be women who would be naked in spite of being dressed, they have their hair high like the humps of the Bukht camel, curse them, for they are cursed. They will not enter Al-Jannah and would not even perceive its odour, although it's fragrance can be perceived from a distance of 500 years travelling by camel" This indicates that a woman could cause herself a grave and destructive sin if she puts on a garment that is thin and transparent and which clearly shapes her body's features.
4.Hijab must be roomy, and not tight.
The hijab is a safeguard against fitna. If it is tight, it will be descriptive of the woman's body and this violates and defeats the whole purpose of hijab.
5.The hijab must not be perfumed
On the authority of Ad'Diya Al-Maqdisi, the prophet (pbuh) said:
"Any woman who perfumes herself and passes by some people that they smell her scent, then she is a Zaniyah (adulteress)."
6. The hijab shouldn't resemble the dress of a man
Imam Ahmed, an-Nissa'ee reported the prophet (pbuh) to have said: "Women who assume the manners of men are not from us and also those of men who assume the manners of women." Abu Huraira narrated that: "The Prophet (pbuh) CURSED the man who wears the dress of a woman and the woman who wears the dress of a man."
7.The hijab must not resemble the garments of the kuffar
Abu Dawoud and Ahmed have related the prophet (pbuh) said: "The one who take the similitude (manner) of a certain people, then he/she becomes one of them."
Abdullah bin Ummar (RA) said: "The Prophet (pbuh) saw me wearing two garments dyed in saffron (orange), whereupon he said: these are the clothes (usually worn) by the kuffar, so do not wear them."
8.The hijab should not be for fame
Abu Dawoud and Ibn Majah have related the prophet to saying: "The one who wears a garment designed for a worldly fame, Allah will make them wear a garment of humility on the Day Of Resurrection then he will be set ablaze." The garment of fame is any garment a person wears to make themselves look famous. This applies whether the garment is highly precious and shows admiration to the life of this world or if it is chosen of a low quality to show lack of interest to this worldly life. The person may put on clothes with distinct colours so as to draw attention, act proudly and/or arrogantly.
9.Concealed ways of display
Examining the various conditions about the hijab one can clearly recognise that many of the young Muslim women are not fulfilling these conditions. Many just take "half-way" measures, which not only mocks the community in which she lives, but also mocks the commands of Allah (swt). They consider what they put on now wrongly as "hijab" So, O muslimoon, be mindful to Allah (swt) and His Messenger (pbuh), and do not deceived by those who "bless" this action of yours and conceal their true intentions. Do not be deceived, and there is no excuse to follow the evil.
If you are sincere in achieving Al-Jannah, then be mindful of these things, insha'allah
10. NO HEELS! Why?
Wassalaamu aleikum warahmuthullahi wabarakatahu.

Section 12: E-Books on Hijab 

Section 13 : Lectures on Hijab

Sheikh Feiz- Etiquettes of Hijab 1/6 - Double Click to Watch All parts.