A Woman Covering Her Face and Hands
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The first, second, and third questions from Fatwa number ( 667 )
Q1: What is the ruling on a woman covering her face and hands, especially if she is beautiful?
A1: Women are commanded to cover their bodies when in the presence of non-mahram men, and this includes the face and hands. The Book and the Sunnah indicate this.
As for the evidence from the Book, the first is: Allah the Exalted said:[An-Nur 24:31] . The point of indication is: if a woman is commanded to lower her head covering from her head to her chest to cover her breast, then by implication she is commanded to cover what is between the head and the chest, which is the face and the neck. This is clarified by what al-Bukhari narrated in (Sahih) from 'A'ishah (may Allah be pleased with her) that she said: And the head covering (khimar) is what a woman covers her head with. And the chest (jayb) is the place of the opening in the cloak or shirt, which is from the front, as indicated by the verse, not from the back. The second is: His saying, the Exalted: [An-Nur 24:60] . Al-Raghib said in (Mufaradat) and Ibn Faris in his (Lexicon): (The rule is: for the one who has stopped menstruating and marrying)
(She stopped menstruating and marrying), and al-Baghawi said in his *Tafsir*: Rabi' al-Ra'yi said: These are the elderly women who, if men ask for them, they find them repulsive. As for the one who still has some beauty remaining and is a target of desire, she does not fall under this verse. This is the end of the words of al-Baghawi . As for *tabarruj*, it is: a woman displaying her adornment and beauty to non-mahram men. This was mentioned by the author of *al-Lisan* and *al-Qamus* and others. The indication from the verse is: that it explicitly indicates that Allah the Exalted permitted the elderly woman who has no hope of marriage to remove her outer garments, so she does not put on a *jilbab*, nor does she veil herself; because the harm present in others is removed. However, if she covers herself like the young women, that is better for her. Al-Baghawi said: (And if they seek chastity, it is better for them not to throw off the veil and the cloak), and Abu Hayyan said: (And if they seek chastity by not removing their garments and covering themselves like the young women, that is better for them), this is the end of the words of Abu Hayyan. The opposite implication of this verse is that the one who has not given up hope of marriage and who
still has some beauty remaining and is a target of desire for men is not among the elderly women, and it is not permissible for her to remove any of her garments in the presence of non-mahram men; because their being tempted by her and her being tempted by them is not safe. The third: Allah the Exalted said:[Al-Ahzab 33:59]. The indication from the verse is: what was narrated by Ibn Jarir , Ibn Abi Hatim , and Ibn Mardawayh in their *Tafsirs* with their chains of narration from Ibn Abbas (may Allah be pleased with him and his father), and 'Ubayd al-Salmani (may Allah be pleased with him), who said: Allah commanded the women of the Muslims, when they go out of their homes for a need, to cover their faces from above their heads with the *jilbabs*, and to reveal one eye. This is the end of their words. And His saying: "Upon them" means: upon their faces; because what used to be visible of them in the pre-Islamic age of ignorance was the face. And *al-jilbabs* is the plural of *jilbab*, the *khimar*. And Ibn Manzur said in *Lisan al-Arab*, quoting from Ibn al-Sikkit , that he said: The 'Amiriyyah said: *Jilbab* is the *khimar*. And Ibn al-Arabi said: *Jilbab* is
the *izar*. Al-Azhari said: The meaning of the saying of Ibn al-Arabi : (*Jilbab* is the *izar*) is not the *izar* of the waist, but he meant an *izar* that one wraps around oneself to cover the entire body. And likewise the *izar* of the night, which is like the *sabgh* garment that a sleeper wraps around himself to cover his whole body. This is the end of the words of Ibn Manzur . And in *Sahih* Muslim , from Umm Atiyyah (may Allah be pleased with her), she said:Sahih Muslim 890c. And Abu Hayyan said in his *Tafsir*: (The habit of the pre-Islamic age was that the free woman and the slave woman would go out with their faces uncovered, wearing a *dir'ah* and a *khimar*. And the fornicators would lie in wait for them when they went out at night to relieve themselves in the date palms and fields for the slave women, and sometimes they would lie in wait for the free woman under the pretext of the slave woman, saying: We thought she was a slave woman. So they were commanded to differ from the dress of the slave women by wearing the *ardiyah* and *mala'if*, and covering the heads and faces; so that they would be modest and respected, and men would not have hope in them). And we suffice with mentioning this amount of evidence from the Book. As for the evidence from the Sunnah, the first is: from Umm Salama (may Allah be pleased with her) . It was narrated by al-Tirmidhi and others, and he said after its extraction: A good, authentic hadith. And Ibn Hajar said: Its chain is strong. The second is: from Anas (may Allah be pleased with him), he said: . It was narrated by the two Shaykhs.
The third is: from Aisha (may Allah be pleased with her), she said:Mishkat al-Masabih 2690. It was narrated by Imam Ahmad , Abu Dawud , and Ibn Majah and others. The fourth is: from 'Uqbah ibn 'Amir (may Allah be pleased with him) Mishkat al-Masabih 3442. The hadith. The indication from this evidence is: that he (peace and blessings be upon him) commanded her to wear the *khimar*; because
the vow was not established in it; because that is a sin, and women are commanded to wear the *khimar* and to cover themselves. The Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) has a comprehensive statement on this issue, which we mention in its text. He (may Allah have mercy on him) said: (The Salaf differed regarding the apparent adornment on two opinions: So Ibn Mas'ud and those who agreed with him said: It is the garments. And Ibn Abbas and those who agreed with him said: It is what is on the face and hands, such as: kohl and the ring... He said: And the reality of the matter is that Allah made adornment two types: apparent adornment and non-apparent adornment. And He permitted her to reveal her apparent adornment to other than the husband and those with whom marriage is forbidden... As for the non-apparent, she does not reveal it except to the husband and those with whom marriage is forbidden. And before the verse of the veil was revealed, women used to go out without a *jilbab*, men would see her face and hands, and at that time it was permissible for her to show the face and hands, and at that time it was permissible to look at her; because it was permissible for her to show it. Then when Allah Mighty and Majestic revealed the verse of the veil, saying:[Al-Ahzab 33:59], the women were veiled from the men. And that was when the Prophet (peace and blessings be upon him) married Zaynab bint Jahsh , so he
lowered the veil, the Prophet (peace and blessings be upon him), and prevented the women from looking. And when he chose Safiyyah bint Huyayy after that in the year of Khaybar, they said: If she is veiled, she is one of the Mothers of the Believers, otherwise she is from what his right hand possesses. So he veiled her. When Allah commanded that they should not be asked except from behind a veil, and commanded his wives and daughters and the women of the believers to lower over themselves from their *jilbabs*, and the *jilbab* is: the *mala'ah*, which is what Ibn Mas'ud and others call: the *rida'*, and the common people call it the *izar*, and it is the large *izar* that covers her head and the rest of her body. And 'Ubayd and others have reported that she lowers it from above her head so that nothing appears except her eye. And of its kind is the *niqab*, so the women used to wear the *niqab*. And in the authentic hadith, the one in *ihram* does not wear the *niqab*, nor does she wear gloves. So if they are commanded to wear the *jilbab* so that they are not recognized, and it is: covering the face or covering the face with the *niqab* - then (at that time) the face and hands were from the adornment that she was commanded not to show to non-mahram men. So what remains permissible for non-mahram men to look at is only the apparent garments. Ibn Mas'ud mentioned the last of the two matters, and Ibn Abbas mentioned the first of the two matters). This is the end of the words of the Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him).
The intended point is: that the evidences that came indicating the permissibility of uncovering the face and hands were indicating the original ruling before the revelation of the Qur'anic evidences and the coming of the evidences from the Sunnah indicating the command to cover. And by this it is known that the evidences indicating the obligation of covering the face and hands abrogate what indicated the permissibility of that. Yes, if a need calls for a woman to uncover her face and hands, that is permissible. And among the examples of what calls for uncovering: if a need calls for it, such as treating an illness in her face or hands, and likewise if testimony is required against her and she is not recognized except by uncovering her face, it is uncovered, and the like of that. And success is from Allah, and may Allah send prayers and blessings upon our Prophet Muhammad and his family and his Companions.
Q1: What is the ruling on a woman covering her face and hands, especially if she is beautiful?
A1: Women are commanded to cover their bodies when in the presence of non-mahram men, and this includes the face and hands. The Book and the Sunnah indicate this.
As for the evidence from the Book, the first is: Allah the Exalted said:
to wrap [a portion of] their headcovers over their chests
وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّMay Allah have mercy on the women of the first Muhajireen, when it was revealed: "And let them draw their veils over their bosoms," they tore their *izar* and wore them as *khimar*.
رحم الله نساء المهاجرين الأول، لما نزل: وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ شققن آزرهن فاختمرن بها،And women of post-menstrual age who have no desire for marriage - there is no blame upon them for putting aside their outer garments [but] not displaying adornment. But to modestly refrain [from that] is better for them. And Allah is Hearing and Knowing.
وَالْقَوَاعِدُ مِنَ النِّسَاءِ اللاتِي لاَ يَرْجُونَ نِكَاحًا فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَنْ يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَاتٍ بِزِينَةٍ وَأَنْ يَسْتَعْفِفْنَ خَيْرٌ لَهُنَّ وَاللَّهُ سَمِيعٌ عَلِيمٌ(She stopped menstruating and marrying), and al-Baghawi said in his *Tafsir*: Rabi' al-Ra'yi said: These are the elderly women who, if men ask for them, they find them repulsive. As for the one who still has some beauty remaining and is a target of desire, she does not fall under this verse. This is the end of the words of al-Baghawi . As for *tabarruj*, it is: a woman displaying her adornment and beauty to non-mahram men. This was mentioned by the author of *al-Lisan* and *al-Qamus* and others. The indication from the verse is: that it explicitly indicates that Allah the Exalted permitted the elderly woman who has no hope of marriage to remove her outer garments, so she does not put on a *jilbab*, nor does she veil herself; because the harm present in others is removed. However, if she covers herself like the young women, that is better for her. Al-Baghawi said: (And if they seek chastity, it is better for them not to throw off the veil and the cloak), and Abu Hayyan said: (And if they seek chastity by not removing their garments and covering themselves like the young women, that is better for them), this is the end of the words of Abu Hayyan. The opposite implication of this verse is that the one who has not given up hope of marriage and who
still has some beauty remaining and is a target of desire for men is not among the elderly women, and it is not permissible for her to remove any of her garments in the presence of non-mahram men; because their being tempted by her and her being tempted by them is not safe. The third: Allah the Exalted said:
O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful.
يَا أَيُّهَا النَّبِيُّ قُلْ لأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلابِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَحِيمًاthe *izar*. Al-Azhari said: The meaning of the saying of Ibn al-Arabi : (*Jilbab* is the *izar*) is not the *izar* of the waist, but he meant an *izar* that one wraps around oneself to cover the entire body. And likewise the *izar* of the night, which is like the *sabgh* garment that a sleeper wraps around himself to cover his whole body. This is the end of the words of Ibn Manzur . And in *Sahih* Muslim , from Umm Atiyyah (may Allah be pleased with her), she said:
Messenger of Allah, one of us does not have an outer garment (to cover her face and body). He said: Let her sister cover her with her outer garment.
يا رسول الله: إحدانا لا يكون لها جلباب، قال: لتلبسها أختها جلبابهاShe was with the Messenger of Allah (peace and blessings be upon him) along with Maymunah. She said: While we were with him, Ibn Umm Maktum came in, and this was after the command for hijab had been given. The Messenger of Allah (peace and blessings be upon him) said: Veil yourselves from him. I said: O Messenger of Allah, is he not a blind man who cannot see us or recognize us? The Messenger of Allah (peace and blessings be upon him) said: Are you both blind? Do you not see him?
أنها كانت عند رسول الله صلى الله عليه وسلم مع ميمونة، قالت: بينما نحن عندها أقبل ابن أم مكتوم، وذلك بعد أن أمر بالحجاب، فقال صلى الله عليه وسلم: احتجبا منه، فقلت: يا رسول الله: أليس هو رجل أعمى لا يبصرنا ولا يعرفنا؟ قال صلى الله عليه وسلم: أفعمياوان أنتما؟ ألستما تبصرانه؟'Umar ibn al-Khattab (may Allah be pleased with him) said: O Messenger of Allah, the righteous and the wicked enter upon your wives, so would you not order the Mothers of the Believers to veil themselves? So Allah revealed the verse of hijab.
قال عمر بن الخطاب رضي الله عنه: يا رسول الله: إن نساءك يدخل عليهن البر والفاجر، فلو أمرت أمهات المؤمنين بالحجاب؛ فأنزل الله آية الحجابThe third is: from Aisha (may Allah be pleased with her), she said:
Riders would pass us when we were performing the rites of pilgrimage along with God’s messenger, and when they came by us one of us would let down her outer garment from her head over her face, and when they had passed on we would uncover our faces
كان الركبان يمرون بنا ونحن مع رسول الله صلى الله عليه وسلم محرمات، فإذا حاذونا سدلت إحدانا جلبابها من رأسها على وجهها، فإذا جاوزونا كشفناهwhen ‘Uqba b. ‘Amir consulted the Prophet about a sister of his who had vowed to perform the Pilgrimage. If barefoot and bareheaded
أنه سأل النبي صلى الله عليه وسلم عن أخت له نذرت أن تحج حافية غير مختمرة، فأمرها أن تحج وتختمرthe vow was not established in it; because that is a sin, and women are commanded to wear the *khimar* and to cover themselves. The Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) has a comprehensive statement on this issue, which we mention in its text. He (may Allah have mercy on him) said: (The Salaf differed regarding the apparent adornment on two opinions: So Ibn Mas'ud and those who agreed with him said: It is the garments. And Ibn Abbas and those who agreed with him said: It is what is on the face and hands, such as: kohl and the ring... He said: And the reality of the matter is that Allah made adornment two types: apparent adornment and non-apparent adornment. And He permitted her to reveal her apparent adornment to other than the husband and those with whom marriage is forbidden... As for the non-apparent, she does not reveal it except to the husband and those with whom marriage is forbidden. And before the verse of the veil was revealed, women used to go out without a *jilbab*, men would see her face and hands, and at that time it was permissible for her to show the face and hands, and at that time it was permissible to look at her; because it was permissible for her to show it. Then when Allah Mighty and Majestic revealed the verse of the veil, saying:
O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments
يَا أَيُّهَا النَّبِيُّ قُلْ لأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلابِيبِهِنَّlowered the veil, the Prophet (peace and blessings be upon him), and prevented the women from looking. And when he chose Safiyyah bint Huyayy after that in the year of Khaybar, they said: If she is veiled, she is one of the Mothers of the Believers, otherwise she is from what his right hand possesses. So he veiled her. When Allah commanded that they should not be asked except from behind a veil, and commanded his wives and daughters and the women of the believers to lower over themselves from their *jilbabs*, and the *jilbab* is: the *mala'ah*, which is what Ibn Mas'ud and others call: the *rida'*, and the common people call it the *izar*, and it is the large *izar* that covers her head and the rest of her body. And 'Ubayd and others have reported that she lowers it from above her head so that nothing appears except her eye. And of its kind is the *niqab*, so the women used to wear the *niqab*. And in the authentic hadith, the one in *ihram* does not wear the *niqab*, nor does she wear gloves. So if they are commanded to wear the *jilbab* so that they are not recognized, and it is: covering the face or covering the face with the *niqab* - then (at that time) the face and hands were from the adornment that she was commanded not to show to non-mahram men. So what remains permissible for non-mahram men to look at is only the apparent garments. Ibn Mas'ud mentioned the last of the two matters, and Ibn Abbas mentioned the first of the two matters). This is the end of the words of the Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him).
The intended point is: that the evidences that came indicating the permissibility of uncovering the face and hands were indicating the original ruling before the revelation of the Qur'anic evidences and the coming of the evidences from the Sunnah indicating the command to cover. And by this it is known that the evidences indicating the obligation of covering the face and hands abrogate what indicated the permissibility of that. Yes, if a need calls for a woman to uncover her face and hands, that is permissible. And among the examples of what calls for uncovering: if a need calls for it, such as treating an illness in her face or hands, and likewise if testimony is required against her and she is not recognized except by uncovering her face, it is uncovered, and the like of that. And success is from Allah, and may Allah send prayers and blessings upon our Prophet Muhammad and his family and his Companions.
Source
www.alifta.gov.sa
The Arabic text is copied verbatim from the original source, without any edits.